Ke Alahou, Volume I, Number 6, 1 May 1980 — The Legend of Keaomelemele INTRODUCTION [ARTICLE]

The Legend of Keaomelemele INTRODUCTION

Recent studies by several archeaeologists suggest the seperation and stratification of rank and status in ancient Hawaii to have begun slowly 575 A.D. They propose many different interpretations as to how this separation developed. Some see this dev T elopment through studying the increase of population, agricultural production, migration and so on, Most scientists seem to be agreed that by 1500 A.D. the ancient Hawaiians had a sharply defined class svstem. It is said to have been characterized as a period w r hen the attainment and perpetuation of rank and status were paramount for the chiefs. Perhaps this was the time when the legend of Keaomelemele was created, It is only one of the many roamance stories that share so many eommon themes reflecting the life of the chiefs, The central theme of the stories is love and marriage and this would certainly be important to the chiefs for the proper continuance of rank. Most of these stories seem also to invo!ve many people directly or indirectly related to the Pele elan, It should be noted that the involvement of the gods is limited to being benign and in most stories do not take the leading roles. The main drama is found in the human characters, and in some instances they resembfe many of the aneienl Greek myths. The role of the gods might belessenedbecause the chiefs, due to their high rank, are said to be like gods themselves, It is their human emotions such as courting. jealousy, revenge and infidelity that provide the dramatic quality ai\d give the stories vitality. Another eommon theme is the protection of a ghf s virginity and a boy's success over a test to prove hb manhood, These aspects were proof of their rank and status as the new chiefs. The types of activities described in the stories also reflects the life of the chiefs: games, warfare. hula, chanting, magie-soreery. Although this belongs to the world of the chiefs, mueh of the action is situated on far away lands t perhaps even forgotten in the memory fo the story tellers. Ifanything at all, theromancestories were an over exaggeration of events. of human emotions, andlife itself, but there was a purpose for doiiig so, We iuust

keep in mind that these stories were probabiy created and recited in the courts for the chiefs and their children to listen to. If so, their function would appear to be to re-enforce the need, perhaps like an obsession, to carefully māintain, eoniinue and perpetuate their polUieal and social life. We are proud to be able to publish in the coming issue r ,the translations of Tutu Mary Kawena Pukui of thls legend as recorded by the famous story-teller Moses Manu from Ka Nupepa Kuokoa. This has been made possible through the courtesy of t_he Bernice Pauahi Bishop Museum Library. In doing so, we would hope to encourage others to rediscover the not so well known legends like Keaomelemele and to begin to reintergrate the,m into our daily lives. We . want to thank Tutu and those Ha\vaiians whia havf helped to keep dtir legends and language alive through their work. Our thanks is also extended to Cynthis TLmberlake, Librarian of the Bernice Pauahi Bishop Museum Library jfor her help and also to Dr, Alfons fCorn for his continual support. Our deepest goes to Tutu Pukui's family, especially Mrs. Palienee Bacon, for their kindness. l;h.