Thanks for making the thread
Some of it seemed to have aspects of things noted in previous threads such as
Sephardim (Spanish Jews). Anyone have info on them? (Long) --and other parts of it similar to what was discused in-depth in the thread entitled
Native American Jews: What do Messianics Think of Torah in the New World? when it came to things such as the Los Lunas Decalouge Stone in New Mexico, the Cherokee customs (as well as those of other First Nations groups) in their similarities to Judaic practices and many and other things which've made people wonder about Native Americans/American Indians having Jewish ancestry in their blood....and general issue of Crypto-Christianity and Crypto-Judaism (
as discussed here).
If I may add on, some things that're interesting is that Jewish culture has not simply been found amongst those in Native American culture...for it has even come up in places such as Polynesian culture as well....and I'm still stunned oncerning the the similarities of the OT to Hawaiian legends/folklore. One can go here for more. (
or here)..in the book/article entitled
Hawaiian Folk Tales -Hawaiian Legends Resembling Old Testament History Google Books Result
I thought it was a very fascinating article. The accounts of Creation--especially as it concerns Chaos existing before and being vanquised by the gods---was extremely interesting when considering what the Biblical text says...
Something that stood out to me was part of their conclusions. As the article said near the end (brief excerpt):
According to those legends of Kumuhonua and Wela-ahi-lani, “at the time when the gods created the stars, they also created a multitude of angels, or spirits (i kini akua), who were not created like men, but made from the spittle of the gods (i kuhaia), to be their servants or messengers. These spirits, or a number of them, disobeyed and revolted, because they were denied the awa; which means that they were not permitted to be worshipped, awa being a sacrificial offering and sign of worship. These evil spirits did not prevail, however, but were conquered by Kane, and thrust down into uttermost darkness (ilalo loa i ka po). The chief of these spirits was called by some Kanaloa, by others Milu, the ruler of Po; Akua ino; Kupu ino, the evil spirit. Other legends, however, state that the veritable and primordial lord of the Hawaiian inferno was called Manua. The inferno itself bore a number of names, such as Po-pau-ole, Po-kua-kini, Po-kini-kini, Po-papa-ia-owa, Po-ia-milu. Milu, according to those other legends, was a chief of superior wickedness on earth who was thrust down into Po, but who was really both inferior and posterior to Manua. This inferno, this Po, with many names, one of which remarkably enough was Ke-po-lua-ahi, the pit of fire, was not an entirely dark place. There was light of some kind and there was fire. The legends further tell us that when Kane, Ku, and Lono were creating the first man from the earth, Kanaloa was present, and in imitation of Kane, attempted to make another man out of the earth. When his clay model was ready, he called to it to become alive, but no life came to it. Then Kanaloa became very angry, and said to Kane, ‘I will take your man, and he shall die,’ and so it happened. Hence the first man got his other name Kumu-uli, which means a fallen chief, he ’lii kahuli.... With the Hawaiians, Kanaloa is the personified spirit of evil, the origin of death, the prince of Po, or chaos, and yet a revolted, disobedient spirit, who was conquered and punished by Kane.
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“There are these different Hawaiian genealogies, going back with more or less agreement among themselves to the first created man. The genealogy of Kumuhonua gives thirteen generations inclusive to Nuu, or Kahinalii, or the line of Laka, the oldest son of Kumuhonua. (The line of Seth from Adam to Noah counts ten generations.) The second genealogy, called that of Kumu-uli, was of greatest authority among the highest chiefs down to the latest times, and it was taboo to teach it to the common people. This genealogy counts fourteen generations from Huli-houna, the first man, to Nuu, or Nana-nuu, but inclusive, on the line of Laka. The third genealogy, which, properly speaking, is that of Paao, the high-priest who came with Pili from Tahiti, about twenty-five generations ago, and was a reformer of the Hawaiian priesthood, and among whose descendants it has been preserved, counts only twelve generations from Kumuhonua to Nuu, on the line of Kapili, youngest son of Kumuhonua.”
“In the Hawaiian group there are several legends of the Flood. One legend relates that in the time of Nuu, or Nana-nuu (also pronounced lana, that is, floating), the flood, Kaiakahinalii, came upon the earth, and destroyed all living beings; that Nuu, by command of his god, built a large vessel with a house on top of it, which was called and is referred to in chants as ‘He waa halau Alii o ka Moku,’ the royal vessel, in which he and his family, consisting of his wife, Lilinoe, his three sons and their wives, were saved. When the flood subsided, Kane, Ku, and Lono entered the waa halau of Nuu, and told him to go out. He did so, and found himself on the top of Mauna Kea (the highest mountain on the island of Hawaii). He called a cave there after the name of his wife, and the cave remains there to this day—as the legend says in testimony of the fact. Other versions of the legend say that Nuu landed and dwelt in Kahiki-honua-kele, a large and extensive country.” ... “Nuu left the vessel in the evening of the day and took with him a pig, cocoanuts, and awa as an offering to the god Kane. As he looked up he saw the moon in the sky. He thought it was the god, saying to himself, ‘You are Kane, no doubt, though ]you have transformed yourself to my sight.’ So he worshipped the moon, and offered his offerings.
Then Kane descended on the rainbow and spoke reprovingly to Nuu, but on account of the mistake Nuu escaped punishment, having asked pardon of Kane.” ... “Nuu’s three sons were Nalu-akea, Nalu-hoo-hua, and Nalu-mana-mana. In the tenth generation from Nuu arose Lua-nuu, or the second Nuu, known also in the legend as Kane-hoa-lani, Kupule, and other names. The legend adds that by command of his god he was the first to introduce circumcision to be practised among his descendants. He left his native home and moved a long way off until he reached a land called Honua-ilalo, ‘the southern country.’ Hence he got the name Lalo-kona, and his wife was called Honua-po-ilalo. He was the father of Ku-nawao by his slave-woman Ahu (O-ahu) and of Kalani-menehune by his wife, Mee-hewa. Another says that the god Kane ordered Lua-nuu to go up on a mountain and perform a sacrifice there. Lua-nuu looked among the mountains of Kahiki-ku, but none of them appeared suitable for the purpose. Then Lua-nuu inquired of God where he might find a proper place. God replied to him: ‘Go travel to the eastward, and where you find a sharp-peaked hill projecting precipitously into the ocean, that is the hill for the sacrifice.’ Then Lua-nuu and his son, Kupulu-pulu-a-Nuu, and his servant, Pili-lua-nuu, started off in their boat to the eastward. In remembrance of this event the Hawaiians called the back of Kualoa Koo-lau; Oahu (after one of Lua-nuu’s names), Kane-hoa-lani; and the smaller hills in front of it were named Kupu-pulu and Pili-lua-nuu. Lua-nuu is the tenth descendant from Nuu by both the oldest and the youngest of Nuu’s sons. This oldest son is represented to have been the progenitor of the Kanaka-maoli, the people living on the mainland of Kane (Aina kumupuaa a Kane): the youngest was the progenitor of the white people (ka poe keo keo maoli). This Lua-nuu (like Abraham, the tenth from Noah, also like Abraham), through his grandson, Kini-lau-a-mano, became the ancestor of the twelve children of the latter, and the original founder of the Menehune people, from whom this legend makes the Polynesian family descend.”
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“Two hypotheses,” says Judge Fornander, “may with some plausibility be suggested to account for this remarkable resemblance of folk-lore. One is, that during the time of the Spanish galleon trade, in the sixteenth and seventeenth centuries, between the Spanish Main and Manila, some shipwrecked people, Spaniards and Portuguese, had obtained sufficient influence to introduce these scraps of Bible history into the legendary lore of this people.... On this fact hypothesis I remark that, if the shipwrecked foreigners were educated men, or only possessed of such Scriptural knowledge as was then imparted to the commonality of laymen, it is morally impossible to conceive that a Spaniard of the sixteenth century should confine his instruction to some of the leading events of the Old Testament, and be totally silent upon the Christian dispensation, and the cruciolatry, mariolatry, and hagiolatry of that day. And it is equally impossible to conceive that the Hawaiian listeners, chiefs, priests, or commoners, should have retained and incorporated so much of the former in their own folk-lore, and yet have utterly forgotten every item bearing upon the latter.
“The other hypothesis is, that at some remote period either a body of the scattered Israelites had arrived at these islands direct, or in Malaysia, before the exodus of ‘the Polynesian family,’ and thus imparted a knowledge of their doctrines, of the early life of their ancestors, and of some of their peculiar customs, and that having been absorbed by the people among whom they found a refuge, this is all that remains to attest their presence—intellectual tombstones over a lost and forgotten race, yet sufficient after twenty-six centuries of silence to solve in some measure the ethnic puzzle of the lost tribes of Israel. In regard to this second hypothesis, it is certainly more plausible and cannot be so curtly disposed of as the Spanish theory.... So far from being copied one from the other, they are in fact independent and original versions of a once common legend, or series of legends, held alike by Cu[bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse]e, Semite, Turanian, and Aryan, up to a certain time, when the divergencies of national life and other causes brought other subjects peculiar to each other prominently in the foreground; and that as these divergencies hardened into system and creed, that grand old heirloom of a common past became overlaid and colored by the peculiar social and religious atmosphere through which it has passed up to the surface of the present time. But besides this general reason for refusing to adopt the Israelitish theory, that the Polynesian legends were introduced by fugitive or emigrant Hebrews from the subverted kingdoms of Israel or Judah, there is the more special reason to be added that the organization and splendor of Solomon’s empire, his temple, and his wisdom became proverbial among the nations of the East subsequent to his time; on all these, the Polynesian legends are absolutely silent.”
In commenting on the legend of Hiiaka-i-ka-poli-o-Pele, Judge Fornander says: “If the Hebrew legend of Joshua or a Cu[bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse]e version give rise to it, it only brings down the community of legends a little later in time. And so would the legend of Naulu-a-Mahea,... unless the legend of Jonah, with which it corresponds in a measure, as well as the previous legend of Joshua and the sun, were Hebrew anachronisms compiled and adapted in later times from long antecedent materials, of which the Polynesian references are but broken and distorted echoes, bits of legendary mosaics, displaced from their original surroundings and made to fit with later associations.”
In regard to the account of the Creation, he remarks that “the Hebrew legend infers that the god Elohim existed contemporaneously with and apart from the chaos. The Hawaiian legend makes the three great gods, Kane, Ku, and Lono, evolve themselves out of chaos.... The order of creation, according to Hawaiian folk-lore, was that after Heaven and earth had been separated, and the ocean had been stocked with its animals, the stars were created, then the moon, then the sun.” Alluding to the fact that the account in Genesis is truer to nature, Judge Fornander nevertheless propounds the inquiry whether this fact may not “indicate that the Hebrew text is a later emendation of an older but once common tradition”?
On the part with the gods existing alongside chaos before making all things, some of it reminds me of the issue others often debate when it comes to believing that all matter in existence has ALWAYS been self-existent. For we know that matter is not immutable. We observe changes in the environment all the time. On the similarity of worldviews, I am still amazed considering how possible it is that the Jews perhaps were able to make it somehow to the South Pacific and via diffusion spread some aspects of their culture....or, at the best, perhaps had a similar revelation that the Jews had which was incomplete but nonetheless real. And not surprised after seeing how God has truly done it many times before.
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