Hawaiian Historical Legends. William D. Westervelt

Чтение книги онлайн.

      PRINTED IN JAPAN

      To

       MY WIFE, CAROLINE CASTLE WESTERVELT,

       AND MY SON, ANDREW CASTLE WESTERVELT,

       THIS SIXTH OF MY BOOKS ON HAWAIIAN

       LITERATURE IS HEARTILY DEDICATED.

      INTRODUCTION TO THE NEW EDITION

      Hawaiian legends and historical stories written by Dr. W. D. Westervelt remain popular for good reason. They are stories well told. The original editions of his books have become rare collector's items. However, reprints of several Westervelt titles have put these charming books once more into the hands of the general public. These include: Hawaiian Legends of Ghosts and Ghost Gods, Hawaiian Legends of Old Honolulu, Hawaiian Legends of Volcanoes, and now Hawaiian Historical Legends.

      Hawaiian Historical Legends presents a variety of stories, both legendary and historical. The author also considers the question of Polynesian origins and the speculative subject of Spanish visitants. Since anthropological and historical research has come half a century since this book was written, it would be appropriate in this introduction to provide the non-specialist reader with more up-to-date observations. For example, Dr. Westervelt rejects the suggestion that Samoa was an early Polynesian homeland, yet modern science says that Samoa along with Tonga—an area settled by proto-Polynesians about a thous and years before Christ—served as a primary base where distinctive Polynesian culture first put down its roots. Polynesia, meaning "many islands," was never known to old-time Polynesians; it is the word Western scholars coined for that South Sea region and its people.

      Who were the Polynesians? Who were the Hawaiians? Where did they come from? The answer is now clear, in outline at least. Malayo-Polynesian groups occupied vast areas of Indonesia and the coastal regions of Asia for several millennia. Some, in search of new homes, ventured out into the Pacific in their canoes, gradually finding and settling islands. The voyages they planned for the purpose included their children, women, dogs, pigs, fowls, and food plants. The story is a marvel of human endeavor and courage, particularly as their technology was not past the neolithic or polished stone-tool level of development.

      Before European seafarers dared to leave the coastal waters of the eastern Atlantic, these sea gypsies of the Pacific had settled the far-flung islands of Polynesia.

      The islands on the western fringes of Polynesia, namely Samoa and Tonga, are believed to have been first occupied about three thousand years ago. By the ninth century this remarkable people had discovered and settled all the habitable islands in the Polynesian triangle—an area encompassed by New Zealand to the south, Easter Island to the east, and Hawaii to the north.

      Anthropologists say Hawaii was first settled about the eighth century from the Marquesas Islands. Later, in the fourteenth century, it seems that warlike immigrants from the Society Islands came to Hawaii's shores and imposed on the aboriginal settlers their religion, customs, and their own aristocracy.

      Hawaiian culture, as it existed when Captain James Cook found the islands in 1778, was an amalgam of these two Polynesian peoples. As both groups shared many of the same gods, culture heroes, and specific stories, the mythological tradition merged without difficulty or conflict.

      Much knowledge has been lost, but the labors of men such as Judge A. Fornander put much into written language (e.g., An Account of the Polynesian Race). Even though he worked in a comparatively late era, Dr. Westervelt makes a valuable contribution to the preservation of Hawaiian legends. In retelling these stories he relied to a large extent on his excellent library.

      Many old-time Polynesians preferred to die with their learning rather than pass it on; they regarded such information as too sacred a trust. To them it was esoteric knowledge. The traditional way of preserving information, in the absence of any written script, was to cultivate the memory. Recitation by rhythmical chant was usual and absolute accuracy was expected of the trained person. Any error, such as an omitted word, could cause disaster. Misfortune and even death itself were thought to result from such carelessness. Maui, the semi-divine Polynesian superman about whom Dr. Westervelt writes, received a fatal flaw when his father made a mistake at Maui's baptismal ritual. For this reason Maui became vulnerable to death and, ironically, he died while seeking immortality for mankind.

      The termination of the great tradition of rote learning as a means of preserving tribal history, genealogy, events, and sacred lore declined rapidly after the rejection by the Hawaiians of their religion in 1819—just before the arrival of the first New England missionary party. The introduction of pen, paper, and books made rigid memorizing obsolete, while the need for such a system had waned with the destruction of the old ways.

      A written Hawaiian language literally began the day Captain James Cook romanized Hawaiian words in his journal and on his maps. However, the adoption of a set Hawaiian alphabet, and a general agreement as to how to spell Hawaiian words, were the later work of committees of New England missionaries who needed to translate books of the Bible and to teach writing.

      In reading these stories we should keep in mind the nature of traditional Hawaiian culture and its ancient attitudes toward nature with its belief in aumakua—a spirit world of gods, ghosts, ancestral spirits, and totemic creatures (such as the owl, shark, and lizard). To the traditional Hawaiians all the things of nature such as the sea, sky, earth, animals, fish, rocks—and even such unsubstantial objects as the rainbow—were thought to have an indwelling spirit and a personal existence. There was no clear division in the Polynesian mind between man, the spirit СКАЧАТЬ