In English, when we speak of literature, we generally classify works as fiction or non-fiction—made up or true. How does one define true? Sometimes, a story that does not adhere to quantifiable data, yet draws on emotion and archetype conveys more truth than a recitation of data can. Often, we call such stories myths.
The late mythologist Joseph Campbell wrote “. . . there are two totally different orders of mythology. There is the mythology that relates you to your nature and to the natural world, of which you’re a part. And there is the mythology that is strictly sociological, linking you to a particular society.”
Myths are part of a society’s common attempt to explain humanity’s role in the universe. Campbell also wrote, “Myth makes a connection between our waking consciousness and the mystery of the universe. It gives us a map or a picture of the universe and allows us to see ourselves in relationship to nature.”
Legends serve a different purpose. Legends are told as history and often emphasize characteristics of individuals they portray in order to teach moral legends.
Both myths and legends—especially legends—may be based on actual people and events.
Mo‘olelo, generally translated to English as “story,” usually is told with a purpose, to teach, explain, or record something. Myth is often mo‘olelo.
Ka‘ao, a less well-known term, is a bit more narrow in concept. Often told for entertainment, ka‘ao may be more fanciful and romantic than mo‘olelo. Legends tend to be constructed more like ka‘ao, though they often are used like mo‘olelo.
Mo‘olelo, ka‘ao, myth, and legend enfold Mauna Kea like the clouds that wreath the great mountain. Their words, like raindrops, bring life to the landscape of the mind. Some stories, like the mists, conceal then reveal what has been before us all along.
Sometimes they are told simply, other times they are told in all their depth and complexity. There are many stories, for each migration brought its own traditions and understandings. The stories evolved, for each generation built on the traditions and history of its forebears. Each ‘ohana tells the stories in its own way to bring the understanding of the past to the future.
The Hawaiian language newspapers, many of which are now available online through resources such as nupepa.org and the University of Hawai‘i’s libweb.hawaii.edu Hawaiian newspaper collection are a fascinating way for people to find mo‘olelo and ka‘ao related to their own family stories.
In the July 20, 1836 edition of Ke Kumu Hawaii, we find that the “poe kahiko, olelo lakou ua hanau maoli mai no keia pae aina, na Wakea laua o Papa, e like me ka hanau keiki ana.” The people of ancient times said that the birth of the Hawaiian archipelago was from the joining of Wākea and Papa, the same way children are born.
In the January 31, 1912 edition of Ke Au Hou, John H. Wise discusses a genealogical chant for Kauikeaouli. One line says, “Hanau ka mauna, he keiki mauna na Wakea.” The mountain is born, a child from Wākea. The beautiful poetry references the legendary birth of the mountain from the mating of Wākea and Papa.
The Birth of the Islands
Long, long ago, when the world was new, Wākea, the Sky Father, looked down and saw the beauty of Papa, the Earth Mother. Her ocean garment flowed about her body, moving gracefully, and the bioluminescence glimmered like the stars above in Wākea’s kīhei of night. From this love was born mountains which rose high above Papa’s waves, touching the face of their father. He placed beautiful lei of clouds on their heads, and Papa placed beautiful lei of sea foam on their necks.
Over time, other children were born to Papa and Wākea. Coral children, fish children, and seaweed children. Grass children, tree children, and bird children were born. Four legged children that crept and ran across the ground were born. At last, two legged children were born to live on the great sea mountains and tell their stories.
Myth: A usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon. (merriam-webster.com)
Legend: A story coming down from the past; especially: one popularly regarded as historical although not verifiable. (merriam-webster.com)
Mo‘olelo: Story, tale, myth, history, tradition, literature, legend, journal, log, yarn, fable, essay, chronicle, record, article; minutes, as of a meeting. (From mo‘o ‘ōlelo, succession of talk; all stories were oral, not written.) (wehewehe.org)
Ka‘ao: Legend, tale, novel, romance, usually fanciful; fiction; tell a fanciful tale. ho‘o.ka‘ao To tell tales; story telling. (wehewehe.org)
Bibliography
Beckwith, Martha Warren; The Hawaiian Romance of Laieikawai
Campbell, Joseph; The Power of Myth 22-23; Reflections 56
Ke Au Hou; Vol 3 # 4; 31 January 1912
Ke Kumu Hawaii; 20 July 1836
Westervelt, William Drake; Hawaiian Legends of Ghosts and Ghost-Gods
Mauna a Wakea
Ulukau Collection