Part 3

Pilikaeae, from A.D. 1095 to 1120 Kukohau, ,, 1120 to 1145 Kaniuhi, ,, 1145 to 1170 Kanipahu, ,, 1170 to 1195 Kalapana (including the usurpation of Kamaiole), ,, 1195 to 1220 Kahaimoelea, ,, 1220 to 1260 Kalaunuiohua, ,, 1260 to 1300 Kuaiwa, ,, 1300 to 1340 Kahoukapu, ,, 1340 to 1380 Kauholanuimahu, ,, 1380 to 1415 Kiha, ,, 1415 to 1455 Liloa, ,, 1455 to 1485 Hakau, ,, 1485 to 1490 Umi, ,, 1490 to 1525 Kealiiokaloa, ,, 1525 to 1535 Keawenui, ,, 1535 to 1565 Kaikilani and Lonoikamakahiki, ,, 1565 to 1595 Keakealanikane, ,, 1595 to 1625 Keakamahana, ,, 1625 to 1655 Keakealaniwahine, ,, 1655 to 1685 Keawe and sister, ,, 1685 to 1720 Alapanui, ,, 1720 to 1754 Kalaniopuu, ,, 1754 to 1782 Kamehameha I, ,, 1782 to 1819 Kamehameha II.--Liholiho, ,, 1819 to 1824 Kaahumanu regency, ,, 1824 to 1833 Kamehameha III.--Kauikeaouli, ,, 1833 to 1854 Kamehameha IV, ,, 1854 to 1863 Kamehameha V.--Lot, ,, 1863 to 1872 Lunalilo, ,, 1872 to 1873 Kalakaua, ,, 1874 to ----

Having thus briefly sketched the outlines of the prominent political events of the islands, the ancient religion of the Hawaiians will next be referred to; and as the tabu was no less a religious than a secular prerogative, it may properly be considered in connection with the priesthood. A knowledge of the power, scope and sanctity of the tabu is essential to a proper understanding of the relations existing in the past between the people and their political and religious rulers, and this great governing force will now claim our attention.

THE TABU.

Strictly speaking, the ancient tabu, or kapu, was a prerogative adhering exclusively to political and ecclesiastical rank. It was a command either to do or not to do, and the meaning of it was, "Obey or die." It was common to the Polynesian tribes, and was a protection to the lives, property and dignity of the priesthood and nobility.

The religious tabus were well understood by the people, as were also the personal or perpetual tabus of the ruling families; but the incidental tabus were oppressive, irksome and dangerous to the masses, as they were liable to be thoughtlessly violated, and death was the usual penalty.

Everything pertaining to the priesthood and temples was sacred, or tabu, and pigs designed for sacrifice, and running at large with the temple mark upon them, could not be molested. It was a violation of perpetual tabu to cross the shadow of the king, to stand in his presence without permission, or to approach him except upon the knees. This did not apply to the higher grades of chiefs, who themselves possessed tabu rights.

Favorite paths, springs, streams and bathing-places were at intervals tabued to the exclusive use of the kings and temples, and squid, turtle, and two or three species of birds could be eaten only by the priests and tabu nobility.

Yellow was the tabu color of royalty, and red of the priesthood, and mantles of the feathers of the oo and mamo could be worn only by kings and princes. Feather capes of mingled red and yellow distinguished the lesser nobility.

Women were tabued from eating plantains, bananas, and cocoanuts; also the flesh of swine and certain fish, among them the kumu, moano, ulua, honu, ea, hahalua and naia; and men and women were allowed under no circumstances to partake of food together. Hence, when Liholiho, in 1819, openly violated this fundamental tabu by eating with his queen, he defied the gods of his fathers and struck at the very foundation of the religious faith of his people.

The general tabus declared by the supreme chief or king were proclaimed by heralds, while the puloulou--a staff surmounted by a crown of white or black kapa--placed at the entrance of temples, royal residences and the mansions of tabu chiefs, or beside springs, groves, paths, or bathing-places, was a standing notification against trespass. General tabus were declared either to propitiate the gods or in celebration of important events. They were either common or strict, and frequently embraced an entire district and continued from one to ten days.

During the continuance of a common tabu the masses were merely required to abstain from their usual occupations and attend the services at the heiaus, or temples; but during a strict tabu every fire and every light was extinguished, no canoe was shoved from the shore, no bathing was permitted, the pigs and fowls were muzzled or placed under calabashes that they might utter no noise, the people conversed in whispers, and the priests and their assistants were alone allowed to be seen without their places of abode. It was a season of deathly silence, and was thought to be especially grateful to the gods.

Some of the royal tabus, centuries back in the past, were frivolous and despotic, such as regulating the wearing of beards and compelling all sails to be lowered on passing certain coast points; but, however capricious or oppressive, the tabu was seldom violated, and its maintenance was deemed a necessary protection to the governing classes.

ANCIENT HAWAIIAN RELIGION.

The ancient religion of the Hawaiians, of which the tabu formed an essential feature, was a theocracy of curious structure. It was a system of idolatrous forms and sacrifices engrafted without consistency upon the Jewish story of the creation, the fall of man, the revolt of Lucifer, the Deluge, and the repopulation of the earth.

The legends of the Hawaiians were preserved with marvellous integrity. Their historians were the priests, who at intervals met in council and recited and compared their genealogical meles, in order that nothing might be either changed or lost. How did the Hawaiian priesthood become possessed of the story of the Hebrew genesis? It was old to them when the Resolution and Discovery dropped their anchors in Kealakeakua Bay; old to them when one or more chance parties of Spanish sailors in the sixteenth century may have looked in upon them for a moment while on their way to the Spice Islands; and it was probably old to them when the Hawaiians found their present home in the sixth century, and when the Polynesians left the coast of Asia four hundred years earlier.

One theory is that the story was acquired through Israelitish contact with the ancestors of the Polynesians while the latter were drifting eastward from the land of their nativity. But the more reasonable assumption seems to be that the Hawaiian theogony, so strangely perpetuated, is an independent and perhaps original version of a series of creation legends common in the remote past to the Cushite, Semite and Aryan tribes, and was handed down quite as accurately as the Jewish version before it became fixed in written characters. In fact, in some respects the Hawaiian seems to be more complete than the Jewish version.

From the beginning, according to Hawaiian story, a trinity of gods existed, who were the sole and all-pervading intelligences of chaos, or night--a condition represented by the Hawaiian word Po. These gods were:

Kane, the originator;

Ku, the architect and builder; and

Lono, the executor and director of the elements.

By the united will of Hikapoloa, or the trinity, light was brought into chaos. They next created the heavens, three in number, as their dwelling-places, and then the earth, sun, moon and stars. From their spittle they next created a host of angels to minister to their wants.

Finally, man was created. His body was formed of red earth mingled with the spittle of Kane, and his head of whitish clay brought by Lono from the four quarters of the earth. The meaning of Adam is red, and it will be remarked that the Hawaiian Adam was made of earth of that color. He was made in the image of Kane, who breathed into his nostrils, and he became alive. Afterwards, from one of his ribs, taken from his side while he slept, a woman was created. The man was called Kumu-honua, and the woman Ke-ola-ku-honua.

The newly-created pair were placed in a beautiful paradise called Paliuli. Three rivers of "the waters of life" ran through it, on the banks of which grew every inviting fruit, including the "tabued bread-fruit tree" and "sacred apple-tree," with which are connected the fall and expulsion of the man and woman from their earthly paradise. The three rivers had their source in a beautiful lake, fed by "the living waters of Kane." The waters were filled with fish which fire could not destroy, and on being sprinkled with them the dead were restored to life. Legends relate instances in which these waters were procured, through the favor of the gods, for the restoration to life of distinguished mortals.

As a specimen of the chants perpetuating these traditions and embellishing the plainer prose recitals, the following extract relating to the creation is given:

"Kane of the great Night, Ku and Lono of the great Night, Hika-po-loa the king. The tabued Night that is set apart, The poisonous Night, The barren, desolate Night, The continual darkness of midnight, The Night, the reviler. O Kane, O Ku-ka-pao, And great Lono dwelling in the water, Brought forth are Heaven and Earth, Quickened, increased, moving, Raised up into Continents. Kane, Lord of Night, Lord the Father, Ku-ka-pao, in the hot heavens, Great Lono with the flashing eyes, 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, demi-gods, 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 engrafted 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 priesthood 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-priesthood 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, during, and following campaigns and battles. Humbler temples were also maintained to fish, shark, lizard and other gods, where sacrifices of fish and fruits were offered.

To the superstitious masses the land abounded in gnomes and fairies, and the waters in nymphs and monsters, whose caprices are themes of a bountiful store of folk-lore. With almost every stream, gorge and headland is connected some supernatural story, and the bards and musicians of old earned an easy support by keeping alive these legends of the people. To some supernatural powers were given, and malignant and beneficent spirits assumed human forms and flitted among the palms in the guise of birds.

The people made their own household gods, and destroyed them when they failed to contribute to their success. For example, at Ninole, on the southeast coast of Hawaii, is a small beach called Kaloa, the stones of which, it was thought, propagated by contact with each other. From the large stones the people made gods to preside over their games. When a stone was selected for a god it was taken to the heiau, where certain ceremonies were performed over it. It was then dressed and taken to witness some game or pastime. If the owner was successful it was accepted as a god; if unsuccessful more than once or twice, it was thrown away or wrought into an axe or adze. Sometimes a stone of each sex was selected, wrapped in kapa, and laid away. In time a small pebble was found with them. It increased in size, and was finally taken to the heiau and formally made into a god. Such is the story that is still told.

The people believed that the spirits of the departed continued to hover around their earthly homes, and the shades of their ancestors were appealed to in prayer. The owl and a bird called the alae were regarded as gods, and scores of other deities, controlling the elements or presiding over the several industries and amusements of the masses, were recognized and placated with sacrifices when in unfavorable moods. They had a god of the winds, of the husbandman, the warrior, the canoe-maker, the hula dancer, the distiller, the orator, the doctor and the sorcerer, and many gods of the sailor and the fisherman.

The services of the high-priest did not extend to these popular deities on any of the islands of the group. The heiaus over which he presided were dedicated either to the higher gods of the pantheon or to the war-god of the king or supreme chief. He was next to the king in authority, and always of distinguished blood. Surrounded by seers, prophets and assistants, and claiming to hold direct intercourse with the gods, he was consulted on all matters of state consequence, and the auguries of the temple were always accepted with respect and confidence. The high-priest sometimes had charge of the war-god of the king, and in such cases went with it to the field of battle.

Hua, one of the ancient kings of Maui, defied the priesthood and slew his high-priest. As a warning to ruling chiefs, the story of the consequences of Hua's madness has come down with great conciseness through the chroniclers of the priesthood. Hua's kingdom became a desolation. Wherever he traveled all vegetation perished, and he finally died of famine on Hawaii, and his bones were left to whiten in the sun.

There were several classes of priests, or kahunas, beside those who were connected with the temples. They were seers, doctors and dealers in enchantment, and subsisted by preying upon the people through their superstitions. All physical illness was attributed either to the anger of the gods, witchcraft, or the prayers of a malignant kahuna. The afflicted person usually sent for a kahuna, whose first business was to discover the cause of the malady through incantation. This ascertained, an effort was made to counteract the spells or prayers which were wearing away the life of the patient, and sometimes with so great success that the affliction was transferred to the party whose malice had invoked it.

The belief that one person might be prayed to death by another was universal with the ancient Hawaiians, and not a few of the race would turn pale to-day if told that one of priestly strain was earnestly praying for his death. In praying a person to death it was essential that the kahuna should possess something closely connected with the person of the victim--a lock of his hair, a tooth, a nail-paring, or a small quantity of his spittle, for example; hence the office of spittoon-bearer to the ancient kings was entrusted only to chiefs of some rank, who might be expected to guard with care the royal expectoration.