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Lord of Night, Lord the Father,

      Ku-ka-pao, in the hot heavens,

      Great Lono with theflashingeyes,

      Lightning-like has the Lord

      Established in truth, O Kane, master-worker;

      The Lord creator of mankind:

      Start, work, bring forth the chief Kumu-honua,

      And Ola-ku-honua, the woman;

      Dwelling together are they two,

      Dwelling in marriage (is she) with the husband, the brother."

      Among the angels created was Kanaloa, the Hawaiian Lucifer, who incited a rebellion in heaven, with the results, strangely enough, related in immortal song by Milton. When man was created, Kanaloa demanded his adoration. This was refused by Kane, as angels and man were alike the creations of Deity, whereupon Kanaloa ambitiously resolved to create a man of his own who would worship him. Kane allowed him to proceed with his seditious work. He made a man in the exact image of Kumu-honua, but could not give it life. He breathed into its nostrils, but it would not rise; he called to it, but it would not speak. This exasperated him, and he determined to destroy the man made by the gods. He therefore crept into Paliuli in the form of a moo, or lizard, and, through some deception not definitely stated by tradition, Kumu-honua and his mate committed some offence for which they were driven from paradise by the "large, white bird of Kane."

      Kumu-honua had three sons, the second of whom was slain by the first. The name of the Hawaiian Cain is Laka. Ka Pili was the youngest son, and thirteen generations are named between him and the Deluge, whereas the Hebrew version records but ten on the corresponding line of Seth.

      The Hawaiian Noah is called Nuu. At the command of the gods he constructed an ark, and entered it with his wife and three sons, and a male and female of every breathing thing. The waters came and covered the earth. When they subsided the gods entered the ark, which was resting on a mountain overlooking a beautiful valley, and commanded Nuu to go forth with all of life that the ark contained. In gratitude for his deliverance Nuu offered a sacrifice to the moon, mistaking it for Kane, Descending on a rainbow, that deity reproved his thoughtlessness, but left the bow as a perpetual token of his forgiveness.

      Continuing the genealogical record, ten generations are given between Nuu and Ku Pule, who "removed to a southern country," taking with him as a wife his slave-woman Ahu. So was it with Abraham. Ku Pule established the practice of circumcision, and was the grandfather of Kini-lau-a-mano, whose twelve children became the founders of twelve tribes, from one of which—the Menehune—the Hawaiians are made to descend.

      A story similar to that of Joseph is also given, and mention is made of the subsequent return of the Menehune people to the land set apart for their occupation by Kane. Two brothers led them over deserts and through waters, and after many tribulations they reached their destination.

      This would seem to imply that the Menehune people were one of the tribes of Israel; yet it is more probable that they had their origin in some one of the other twelveships into which the early Asiatic tribes were in many instances divided, and that the stories of Joseph and the Exodus became a part of their folk-lore through contact with other races.

      The genealogical line from the Hawaiian Adam to the grandson of Ku Pule—that is, until the time of Jacob—has been brought down through three distinct traditional channels. The agreement of the several versions is remarkable, but the one brought to the islands by the high-priest Paao in the eleventh century, and retained by his ecclesiastical successors, is regarded as the most authentic. It was an heirloom of the priesthood, and was never communicated beyond the walls of the temples.

      With the settlement of the Menehune people in the land set apart for them by Kane, the Hawaiian legends cease to remind us of the later history of the Hebrews. There the similarity of historic incident abruptly ends, and, with an uncertain stride of twelve or thirteen generations, the chiefly line is brought down to Wakea and his wife Papa, mythical rulers of superhuman attributes, who must have existed before the Polynesians left the Asiatic coast, although in some legends they are connected not only with the first settlement of the Hawaiian archipelago, but with the creation of its islands.

      A few of the many legends relating to the creation and first settlement of the islands will be noted. One of them in substance is that Hawaii-loa, a distinguished chief, and fourth in generation from Kini-lau-a-mano, sailed westward, and, guided by the Pleiades, discovered the Hawaiian group. He gave to the largest island his own name, and to the others the names of his children.

      Another tradition refers to Papa, the wife of Wakea, as a tabued descendant of Hawaii-loa, and superior in caste to her husband. Mutual jealousies embittered their lives and led to strange events. Wakea found favor with the beautiful Hina, and the island of Molokai was born of their embrace. In retaliation Papa smiled upon the warrior Lua, and the fruit of their meeting was the fair island of Oahu. Hence the old names of Molokai-Hina and Oahu-a-Lua.

      Quite as fanciful a legend relates that an immense bird laid an egg on the waters of the ocean. It was hatched by the warm winds of the tropics, and the Hawaiian group came into being. Shortly after a man and woman, with a pair each of dogs, hogs and fowls, came in a canoe from Kahiki, landed on the eastern coast of Hawaii, and became the progenitors of the Hawaiian people.

      Fifty-six generations are mentioned from Wakea to the present ruling family. The legends of the twenty-nine generations covering the period between Wakea and Maweke—which brings the record down to the eleventh century, when the second migratory influx from the southern islands occurred—abound in wars, rebellions and popular movements, in which giants, demigods, and even the gods themselves took part; and it was doubtless during that period that the idolatrous forms and practices of the Hawaiian religion, as it existed a century ago, were en-grafted upon an older and simpler creed confined to the worship of the godhead.

      When the high-priest Paao arrived with Pili he introduced some new gods while recognizing the old, strengthened and enlarged the scope of the tabu, and established an hereditary priest-hood independent of, and second only in authority to, the supreme political head. Different grades of priests also came into existence, such as seers, prophets, astrologers and kahunas of various function, including the power of healing and destroying. In fact, the priesthood embraced ten distinct grades or colleges, each possessing and exercising powers peculiar to it, and the mastery of all of them was one of the qualifications of the high-priesthood. The tutelar deity of the entire body was Uli.

      The form of the heiau, or temple, was changed by Paao and his successors, and the masses mingled less freely in the ceremonies of sacrifice and other forms of worship. The high-priest-hood became more mysterious and exclusive, and assumed prerogatives above the reach of royalty. The old Hawaiian trinity—Kane, Ku and Lono—remained the supreme gods of the pantheon, but Kanaloa, the spirit of evil, was accorded beneficent attributes and exalted among them.

      The regions of Po, or death, were presided over by Milu, a wicked king who once ruled on earth, while the spirits of favorite chiefs were conveyed by the divine messenger Kuahairo to the presence of Kaono-hio-kala, whose beatific abode was somewhere in the heavens. Another belief was that the ruler of Po was Manua, and that Milu did not follow Akea, the first king of Hawaii, to that place, but dwelt in a region far westward and beneath the sea. Although significant of darkness, Po was not without light. Like Tartarus, it could be visited by favored mortals, and the dead were sometimes brought back from it to earth.

      Pele, the dreadful goddess of the volcanoes, with her malignant relatives, was added to the Hawaiian deities during the second influx from the south, and temples were erected to her worship all over the volcanic districts of Hawaii. At that period were also introduced Laamaomao, the god of the winds, the poison goddesses Kalaipahoa and Kapo and many other deities.

      But the worship of the Hawaiians was not confined to Kane, ku, Lono and Pele. Heiaus were erected to the war-gods of the kings, and great sacrifices were frequently made to them, generally of human beings, preceding,

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