Hawaiian Traditions | Page 2 | Images of Old Hawaiʻi

September 2, 2018 by Peter T Young Leave a Comment

Liliʻuokalani

At that time she was born, children often were named in commemoration of an event. She was given the name Lydia Liliʻu Loloku Walania Wewehi Kamakaʻeha.

Kuhina Nui Kīnaʻu had developed an eye infection at the time of Liliʻu’s birth. She gave the child the names Liliʻu (smarting,) Loloku (tearful,) Walania (a burning pain) and Kamakaʻeha (sore eyes.)

“Very near to (the site of Queen’s Hospital,) on Sept. 2, 1838, I was born. My father’s name was Kapaʻakea, and my mother was Keohokālole; the latter was one of the fifteen counsellors of the king, Kamehameha III., who in 1840 gave the first written constitution to the Hawaiian people.”

“My great-grandfather, Keawe-a-Heulu, the founder of the dynasty of the Kamehamehas, and Keōua, father of Kamehameha I., were own cousins, and my great-grandaunt was the celebrated Queen Kapiʻolani, one of the first converts to Christianity. “

“She plucked the sacred berries from the borders of the volcano, descended to the boiling lava, and there, while singing Christian hymns, threw them into the lake of fire.”

“This was the act which broke forever the power of Pele, the fire-goddess, over the hearts of her people. Those interested in genealogies are referred to the tables at the close of this volume, which show the descent of our family from the highest chiefs of ancient days.”

“But I was destined to grow up away from the house of my parents.” (Lili‘uokalani)

As was the custom, Liliʻu was hānai (adopted) to Abner Pākī and his wife Laura Kōnia (granddaughter of Kamehameha I), who reared her with their birth daughter, Pauahi (born December 19, 1831).

“When I was taken from my own parents and adopted by Paki and Konia, or about two months thereafter, a child was born to Kīna‘u. That little babe was the Princess Victoria, two of whose brothers became sovereigns of the Hawaiian people.”

“While the infant was at its mother’s breast, Kīna‘u always preferred to take me into her arms to nurse, and would hand her own child to the woman attendant who was there for that purpose.”

“I knew no other father or mother than my foster-parents, no other sister than Bernice. I used to climb up on the knees of Paki, put my arms around his neck, kiss him, and he caressed me as a father would his child …”

“… while on the contrary, when I met my own parents, it was with perhaps more of interest, yet always with the demeanor I would have shown to any strangers who noticed me.”

“My own father and mother had other children, ten in all, the most of them being adopted into other chiefs’ families; and although I knew that these were my own brothers and sisters, yet we met throughout my younger life as though we had not known our common parentage. This was, and indeed is, in accordance with Hawaiian customs.” (Lili‘uokalani)

Lili‘uokalani lived on the property called Haleʻākala, in the house that Pākī built on King Street. It was the ‘Pink House,’ made from coral (the house was name ʻAikupika (Egypt.)) (It is not clear where the ʻAikupika name came from.)

The two-story coral house was built by Pākī himself, from the original grass hut complex of the same name at the same site; he financed the construction through the sale of Mākaha Valley (ʻAikupika would later become the primary residence of his daughter Bernice Pauahi and her husband, Charles Reed Bishop.)

“At the age of four years I was sent to what was then known as the Royal School, because its pupils were exclusively persons whose claims to the throne were acknowledged. It was founded and conducted by Mr Amos S Cooke, who was assisted by his wife.”

“It was a boarding-school, the pupils being allowed to return to their homes during vacation time, as well as for an occasional Sunday during the term.”

“I was a studious girl; and the acquisition of knowledge has been a passion with me during my whole life, one which has not lost its charm to the present day. In this respect I was quite different from my sister Bernice.” (Lili‘uokalani)

Founded in 1839 during the reign of King Kamehameha III, the original Chief’s Children’s School was in the area where the ʻIolani barracks now stand.

Mr. and Mrs. Amos Cooke, missionaries from New England, were commissioned to teach the 16 royal children (others who joined the Pākī sisters were Lot Kapuāiwa (later Kamehameha V), Queen Emma, King William Lunalilo and Liliʻu’s brother, David (later King Kalākaua.)

In 1846 the school’s name was officially changed to Royal School; attendance was restricted to descendants of the royal line and heirs of the chiefs. In 1850, a second school was built on the site of the present Royal School; it was opened to the general public in 1851.

The comments in quotes are from Liliʻuokalani from her book “Hawaiʻi’s Story by Hawaiʻi’s Queen, Liliʻuokalani.”

Fast forward … on the afternoon of January 16, 1893, 162 sailors and Marines aboard the USS Boston in Honolulu Harbor came ashore. The home that Liliʻuokalani was raised in (later known as Arlington Hotel) served as the headquarters for the USS Boston’s landing force (Camp Boston) at the time of the overthrow of the Hawaiian monarchy, January 17, 1893.

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Lydia Kamakaʻeha Pākī, the future Queen Liliuokalani, in her youth possibly at Royal School.

Caesar-Kapaakea-and-Analea-Keohokālole-parents-of-King-Kalakaua-and-Queen-Liliuokalani-1.jpg

Abner-Pākī-c.-1808–1855-was-a-member-of-Hawaiian-nobility.-He-was-a-legislator-and-judge-and-the-father-of-Bernice-Pauahi-Bishop-1855-2.jpg

Laura Kōnia (c. 1808–1857) was a member of the Hawaiian royal family. She was grandaughter of King Kamehameha I

Paki_sisters-Bernice Pauahi Paki and Lydia Kamakaeha Paki (Liliuokalani)-1859

Liliuokalani,-1860s_or_1870s

Bernice-Pauahis-residence-at-Haleʻākala-the-building-itself-is-called-Aikupika-near-what-is-now-the-intersection-of-Bishop-and-King-streets.jpg

Haleakala_front-(DMY)

Royal_School,_probably_after_1848

View_toward-Diamond_Head-of_Honolulu_down_King_from_Fort_Street_in_1855-(Paki_(Bishop)_house-2)

Wedding_portrait_of_Mr._and_Mrs._Charles_Reed_Bishop,_June_4,_1850

US Marines and sailors from the USS Boston during overthrow of Queen Liliuokalani-PP-36-3-003

USS Boston officers at Camp Boston, Arlington Hotel, Honolulu, Hawaii, 1893

USS_Boston_landing_force,_Arlington_Hotel-1893_(PP-36-3-002)

Downtown and Vicinity-Dakin-Fire Insurance- 3-Map-1891-Location_of_Haleakala_noted

August 30, 2018 by Peter T Young Leave a Comment

Luali‘iloa Pond

Nāpō‘opo‘o and Ka‘awaloa represent the two major settlements along the northern and southern sides of Kealakekua Bay with continuity in occupation from the pre-contact period, around 1600 and earlier, into the 20th Century.

At the time of Cook’s arrival in 1779, high chief Kalani‘ōpu‘u had his chiefly residence at Ka‘awaloa while the priests associated with this chiefly complex had their residences across the bay at Kekua (Nāpō‘opo‘o). Kamehameha I was also residing at Nāpō‘opo‘o in 1779.

The priestly compound at Nāpō‘opo‘o consists of Hikiau Heiau, Helehelekalani Heiau, the Great Wall, the brackish pond to the north of Hikiau Heiau, and the housesites of the priests, including Hewahewa, high priest to Kamehameha I.

Hikiau Heiau was the state-level religious center for this chiefly complex at Kealakekua Bay. The Great Wall marks the mauka (eastern) boundary of this priestly compound. The annual tour of the island associated with the Makahiki season began and ended at Hikiau Heiau. (DLNR)

“During the time when Kalaniʻōpuʻu was in the process of building the Hikiau Heiau, he asked Hewahewa to build him a fish pond. Hewahewa gathered certain men of the ali‘i clan than had his fish pond build.”

“Hewahewa lived across the pond. This pond was filled with fish for only the ali‘i to eat. (The name of the ‘old fishpond’ is Li‘iloa and/or Luali‘iloa.)

“‘Ala rocks (dense waterworn volcanic stones) were gathered from across the bay and was used to cover the bottom of the pond. Every rock was set in place and fitted a certain way until it was completed.” (‘Aunty Mona’ Kapapapkeali‘ioka‘alokai Kapule-Kahele, Maly; DLNR)

“West (north) of the morai (heiau) was the residence of the priest that conducted the ceremony. It consisted of a circle of large cocoanut and other trees that stood upon the margin of a pond of water in the center of which was a bathing place.”

“Upon the north (east) side of the pond were a row of houses standing among the trees and were most delightfully situated. These houses extended almost to the morai, nearest which was that of the priest who was the lord of this beautiful recess.”

“Between the houses and the pond were a number of grass plots intersected by several square holes with water in them which were private baths. On the east (south) side under the wall of the morai was a thick arbour of low spreading trees …”

“… and a number of ill carved images interspersed throughout, to this retreat we were all conducted, and Capt Cook was placed by one of those images which was hund round with old pieces of their cloths and some viands.” (Ledyard – Cook’s crewman)

Vancouver arrived at Kealakekua in 1793 and also noted the priest’s settlement around Hikiau Heiau and the pond. He recorded 200 houses along the 0.5-mile of beach at Nāpō‘opo‘o, as well as, the residence of Kamehameha I located behind the pond.

But by 1814, Kamehameha’s residence was reported as empty and “uncommonly filthy”. Four years later, in 1818, Capt. Golovnin of the Russian ship Kamchatka visited Kekua and “near the pond we saw the ruins of the former houses of the King surrounded by tall shady trees”. (Golovnin; DLNR)

The missionaries arrived at Kealakekua Bay in 1824 and established a mission at Ka‘awaloa Flat. Because of the heat, the missionaries moved the mission upslope to Kuapehu in 1827. However, many of the Hawaiians continued to live along the coast and Rev. Forbes decided to move the mission station to Nāpō‘opo‘o in 1838 and constructed the first Kahikolu Church in 1840.

In the 1850s, the government leased land behind the pond and restored the stone prison originally built by Kapi‘olani in the 1830s. Deputy Sheriff Preston Cummings leased the pond and the adjacent land to support the prison population in the late 1850s.

In the mid 1860s, Mr. Logan purchased the ahupua‘a and developed a sugar plantation while the makai lands and 5 coconut trees were leased by S. Kekumano, the jailer. Pineapple and sugarcane were planted and cultivated by the prisoners. The prison was used until around 1875.

By 1875, the ahupua‘a had been bought and sold a number of times. J.D. Paris, Jr. was the owner of the ahupua‘a, leasing the flat around the bay, the pali, and coconut trees to H. Haili, grandson of konohiki Nunole. Jailer Kekumano still held the pond lease, even though the prison was seldom used by this time.

An 1883 map by George Jackson recorded both ocean depths and land features. Jackson’s map shows the pond and Hikiau Heiau as the prominent features of Nāpō‘opo‘o.

There are 3 houses and numerous coconut trees around the pond (Photo 8). The map also shows the wall defining the southern and eastern boundaries of the subject parcel adjacent to the heiau.

In 1881, H.N. Greenwell purchased the land from Paris and began cattle ranching in the area. H. Haili retained the lease on the flat land around the bay, the pali, and the pond. Evidently, Greenwell had an interest in the pond as “they had kept it stocked with fish and used it”.

However, as a result of cattle overrunning the pond and spoiling it for raising fish, Haili paid a reduced rent for the pond (Haili 1892: 69). In 1892, the lawyer for the Greenwells wrote that the pond was valued as a watering hole. (DLNR)

“(A) Japanese couple had come here. They built a house on the north side of the fishpond. This pond was than neglected. This Japanese family cleaned It up and raised shrimps in it.”

“They kept the pond clean. Shrimps were many were many. I remember the Japanese women going from house to house with her bucket of shrimp to sell. For ten cents you got a bowl full of shrimps. My tutu use to dry them and only eaten when there were no fish in the house.” (‘Aunty Mona’ Kapapapkeali‘ioka‘alokai Kapule-Kahele, Maly; Louis)

The Greenwells gave the pond the name Kalua‘opae and that name became a part of the collective memory of the community. (Louis)

“Soma years ago, some people wanted to dredge that pond but instead the heavy equipment got stuck in the sand and mud that they had to get another machine to pull the other out. What is the mystery, nobody knows. Only the people of the past knows what and how it was built.”

“Perhaps it is better that way for people to see or for those who remember seeing the fishes there.” (‘Aunty Mona’ Kapapapkeali‘ioka‘alokai Kapule-Kahele, Maly; Louis)

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Napoopoo Pond-Lualiiloa Pond-DLNR

Napoopoo Pond-Lualiiloa Pond-Old Prison in Background-DLNR

Napoopoo Pond-Lualiiloa Pond-HMCS-1906

Napoopoo Pond-Lualiiloa Pond-1890s-DLNR

Napoopoo Pond-Lualiiloa Pond-McFarlen’s Hse in Background-1920-DLNR

Lualiiloa Pond – Kealakekua-Napoopoo-Jackson-Reg1324-1883 (portion)

Lualiiloa Pond – Kealakekua-Jackson-Reg1324-1883 (portion)

Napoopoo-Stoke’s Map-early-1900s-DLNR

Kealakekua Bay-Henry Roberts with Cook expedition-1779-portion

August 18, 2018 by Peter T Young Leave a Comment

Lana-nu‘u-mamao

Immediately after Captain Cook first landed at Waimea Kauai in January 1778, he and others were taken inland for an ‘excursion of the country’. They had seen ‘pyramids’ or ‘obelisks’ as they passed in their ships. What follows are descriptions of what they saw, as noted in Cook’s Journal.

“As we ranged down the coast from the east, in the ships, we had observed at every village one or more elevated white objects, like pyramids or rather obelisks; and one of these, which I guessed to be at least fifty feet high was very conspicuous from the ship’s anchoring station, and seemed to be at no great distance up this valley.”

“To have a nearer inspection of it, was the principal object of my walk. Our guide perfectly understood that we wished to be conducted to it. But it happened to be so placed that we could not get at it, being separated from us by the pool of water.”

“However, there being another of the same kind within our reach, about half a mile off, upon our side of the valley, we set out to visit that.”

“The moment we got to it, we saw that it stood in a burying ground, or morai (heiau;) the resemblance of which, in many respects, to those we were so well acquainted with at other islands in this ocean … could not but strike us …”

“On each side of the pyramid were long pieces of wickerwork, called hereanee, in the same ruinous condition; with two slender poles, inclining to each other, at one corner, where some plantains were laid upon a board, fixed at the height of five or six feet. This they called herairemy ; and informed us that the fruit was an offering to their god”.

“The island seemed to abound with such places of sacrifice as this which we were now visiting, and which appeared to be one of the most inconsiderable of them; being far less conspicuous than several others which we had seen as we sailed along the coast, and particularly than that on the opposite side of the water in this valley …”

“… the white kenananoo, or pyramid, of which we were now almost sure, derived its colour only from pieces of the consecrated cloth laid over it.”

The ‘pyramids’ or ‘obelisks’ Cook saw at the heiau were Lana-nu‘u-mamao (‘Anu‘u), “a tower-like frame, made of strong timbers, covered with aho, ie poles, but not thatched. It had three floors, or kahuas, of which the lowest was named lana, the next nu‘u, and the highest mamao.”

“The lowest, the lana, was used for the bestowal of offerings. The second, nu‘u, was more sacred; the high priest and his attendants sometimes stood there while conducting religious services.”

“The third, the mamao, was the most sacred place of all. Only the high priest and king were allowed to come to this platform.”

“When worship was being conducted at the lana-nu‘u-mamao all the people prostrated themselves. It seems probable that the lana-nu‘u-mamao was used as a sort of oracle.” (Malo)

“It was usually more than twenty feet tall and contained three platforms. The lowest symbolized the earth, the abode of humans, and was where offerings were placed; the middle was viewed as the space of birds and clouds and was where the high priest and his attendants conducted services …”

“… the highest platform symbolized the heavens — dwelling place of the gods — and could only be ascended by the high priest and the king. This was where the high priest received inspiration and acted as intermediary with the gods.”

“The entire structure was covered with bleached kapa. It was a highly visible component of the temple platform area and contained within a refuse or bone pit where decayed offerings and bones of victims were cast (lua pa‘u).” (NPS)

“The building of this heiau was a great and arduous undertaking. Priests were everywhere about; they selected the site, determined the orientation, the dimensions, and the arrangement of the structure, and at every stage performed the ritualistic ceremonies without which the work could not be acceptable to the gods.” (Kuykendall)
“The usual plan of the luakini dictated that if the front faced the west or east, the oracle tower stood on the north end of the structure.”

“If the heiau fronted on the north or south, the tower would be on the east side, turned toward the west or south. The audience sat in the southern or western part of the structure.” (NPS)

“(F)unctionally specialized heiaus had well identifiable features; luakini temples could not be built just anywhere, but only upon sites formerly built on by the people of old. If so, then the larger heiau should be architecturally stratified, with the platforms and terraces of older heiau buried under later additions and elaborations.”

“An opposite opinion is represented by Stokes: the different types of foundations … seem to have had no connection with the classes of worship to which the heiau belonged.”

“An intermediate solution is proposed by Valeri: the Hawaiians had two heiau classification systems, which have not been clearly distinguished. The first was based on function – fertility, production, or war. The second was based on architectural typology. The functional classification could be combined with the architectural to produce a wide array of subtypes.” (Chase-Dunn & Ermolaeva)

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A Morai in Atooi-Webber-Rumsey

Ahuena-Anuu Oracle Tower

Ahuena_heiau_1816

Ahuena-Oracle Tower

Heiau-oracle tower

Puu o Mahuka

Reconstruction-illustration-Papaenaena_Heiau-(NPS)

Arago_–_Iles_Sandwich_-_Vue_du_Morai_du_Roi_a_Kayakakoua-1819

Piiolanihale-oracle tower

Kane Aki Heiau

August 12, 2018 by Peter T Young Leave a Comment

Wai‘ahukini

Cooks’ journal entry for January 5, 1779; reported his ship had rounded the south point of the island …

“On this point stands apritty large village, the inhabitants of which thronged off to the Ship with hogs and women … As we had now got a quantity of salt I purchased no hogs but what were fit, for salting, refuseing all that were under size …”

“… in general they being no other at first, but when they found we took none but the large ones, several went a shore and returned with some, however we could seldom get one about 50 or 60 Ib weight.”

“As to fruit and roots we did not want and it was well we did not for it was very little of either they brought with them, indeed the Country did not seem capable of producing many of either having been destroyed by a Volcano.” (Cook’s Journal)

“Some of the canoes that greeted Cook’s ship may have come not only from the South Point village, but also from those at Wai‘ahukini and Ka‘iliki‘i to the west and Keana and Kaalualu to the east.” (Kelly)

Wai‘ahukini was the last convenient landing place for canoes bringing people from the west side of Hawaii bound for the windward side, but proceeding on foot. (Emory, Bonk & Sinoto) This was a Royal Center used by Keōua and Kamehameha.

Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts the aliʻi controlled. A Chief’s attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others. (NPS)

Aliʻi often moved between several residences throughout the year. There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt. (NPS)

“Wherever a ruling ali‘i had his establishment there was a large aggregation of domiciles. On Hawai‘i, the high chief of Kona lived at Kailua, in Ka‘ū he lived at Waiohinu or at Waio‘Ahukini below South Point (a favored fishing place). (Handy)

“In the lee of the great cliff (which was caused by a geologic fault) named Pali-o-Mamalu (Cliff-of-Protection) is Wai-o-‘Ahu-kini. The trade winds pass a thousand or more feet above it, which gives it a scorching desert climate in the daytime; but when the sun goes down it cools rapidly and the nights are cool.”

“Southerly cyclonic storms sweep in over the low shore, inundating the whole area. That is why there is, and has been, no permanent habitation here.”

“(T)he population settled in the two western ahupua‘a of Ka‘ū. Wai-o-‘Ahu-kini (Water of Ahukini) close by, with its spring, pond, and canoe haven, and the best fishing ground in all Hawaii …”

“… was awarded in the ancient land allotment to Pakini, then one of the most verdant of the plains areas of cultivation. “Doubtless it was Pakini’s numerous population, which gave its ali‘i power, that was responsible for this award.” (Handy)

“From the cliff above Wai-o-‘Ahu-kini and from the trail going down can be seen a stagnant pool close to the shore; this was evidently the ‘water’ of ‘Ahu-kini.”

“A broken lava formation offshore, which is called Ka-wa‘a-Iua (The-double-canoe) or Wa‘a-ka‘uhi (Canoe-resting-upon-shelter) is in line with the two heaps of stones. This formation was said to be the remains of a great double canoe which came from Kahiki.”

“West of this is a small outcropping rock, shaped like a turtle, which is called Honu-nui (Big-sea turtle). About a hundred yards west of the talus at the base of the cliff is a pond (loko) just below a swampy place with stagnant water in it; this shows evidence of having been encased with stone.”

“Formerly this loko was larger. It may have been a fishpond. Its name was Wai-Kalehune or Pelehune. A rough stone wall runs across the middle of this. There are various walls nearby, and an enclosure about 30 feet square whose walls are built of lava and coral chunks; inside the enclosure is a shallow pit surrounded by stones.”

“Mrs. Kelly concluded that it was in the pond described above that Keōua, high chief of Ka‘ū, and, after his death, Kamehameha, are said to have kept their canoes.” (Handy & Pukui) up

“One of the earliest foreigners to visit Ka‘ū was Archibald Menzies, the surgeon and naturalist on Vancouver’s voyage. Menzies had been in the Hawaiian Islands previously as surgeon on the furtrader Prince of Wales under Captain Colnett in the years 1787 and 1788, but he had not kept a journal of that visit.”

“Vancouver’s ships were in the Islands three times – 1792, 1793, and 1794. “On the 1794 trip Menzies was able to get to the top of Hualalai and of Mauna Loa. His successful ascent of Mauna Loa was on a trail that leads up from Kapāpala.”

“The approach to this trail from Kona. where Vancouver’s ships were anchored. Was by canoe to Ka‘iliki‘i, or Wai‘ahukini in Pi‘ikini, Kalli, and then overland on foot to Kapapala.”

“The canoe trip from Kona ended, Menzies wrote, at a ‘small village called Pakini (Pakini Village was probably Wai‘ahukini in Pikini Nui) near the south point of the island.’”

“He said the village belonged to Nāmāhāna, Ke‘eaumoku’s wife, and that he stayed in a house belonging to Keaweaheulu.”

“The overland journey began on February 10, 1794, as the party headed inland where they passed close by a ‘fine plantation belonging to Kamehameha, called Kahuku.’”

“Their inland journey turned northeastward about 5 or 6 miles from the shore. The path was narrow, winding, and in some places very rugged, seldom allowing passage of ‘more than one person at a time …. Towards evening we descended into a fine fertile valley and put up for the night at a village called Ki‘oloku, on a rich plantation belonging to Keaweaheulu’”. (Kelly)

“Rev. William Ellis, the second on-site visitor to leave a record, wrote at considerable length about the Ka‘ū portion of his tour around Hawaii. He was impressed, as were the historians of Cook’ s voyage, by the barrenness of the part of Ka‘ū that adjoins the Kona district.”

“Just before daybreak on July 27, 1823, Ellis arrived by canoe at the small fishing village and canoe landing of Ka‘iliki‘i. It is located about a mile west of Wai‘ahukini, where Menzies landed. Ellis wrote that they were ‘obliged to keep off the shore until day-light enabled them to steer between the rocks to the landing place’” (Kelly)

“At 10 am Mr. Thurston preached to the people of Tairitii (Ka‘iliki‘i), and the neighbouring village of Patini, all of whom are fishermen. They behaved with propriety, and appeared interested. We had sent out Makoa, our guide, soon after our arrival, to inform the people, that there would be a religious meeting, and invite their attendance.”

“He had gone much farther than we expected he would; and, just as Mr. Thurston had finished his sermon, he returned, followed by a considerable company from an inland settlement … They seemed disappointed at finding the service over.”

“As they said they could not wait till the evening, they and the people of the village assembled in a large canoehouse, and Mr Thurston preached again … After they had spent an hour or two in conversation with us, they returned, …. In the afternoon, Mr Thurston preached a third time. Between 70 and 80 were present … (Ellis)

“Undoubtedly the ‘neighbouring village of Patini’ was the village of Pakini mentioned by Menzies by Menzies and now called Wai‘ahukini.” (Kelly)

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Waioahukini-Discovery Harbor

Waiahukini Village Runis-Map-Kelly

August 11, 2018 by Peter T Young Leave a Comment

‘Door to the Heart of the People’

“One turns from the study of old genealogies, myths, and traditions of the Hawaiians with a hungry despair at finding in them means so small for picturing the people themselves, their human interests and passions …”

“… but when it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the halau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.”

“So intimate and of so simple confidence are the revelations the people make of themselves in their songs and prattlings that when one undertakes to report what he has heard and to translate into the terms of modern speech what he has received in confidence, as it were, he almost blushes, as if he had been guilty of spying on Adam and Eve in their nuptial bower.”

“Alas, if one could but muffle his speech with the unconscious lisp of infancy, or veil and tone his picture to correspond to the perspective of antiquity, he might feel at least that, like Watteau, he had dealt worthily, if not truly, with that ideal age which we ever think of as the world’s garden period.”

“For an account of the first hula we may look to the story of Pele. On one occasion that goddess begged her sisters to dance and sing before her, but they all excused themselves, saying they did not know the art.”

“At that moment in came little Hiiaka, the youngest and the favorite. Unknown to her sisters, the little maiden had practised the dance under the tuition of her friend, the beautiful but ill-fated Hopoe.”

“When banteringly invited to dance, to the surprise of all, Hiiaka modestly complied. The wave-beaten sand-beach was her floor, the open air her hall; Feet and hands and swaying form kept time to her improvisation:”

“Look, Puna is a dance in the wind;
The palm groves of Kea-au shaken.
Haena and the woman Hopoe dance and sing
On the beach Nana-huki,
A dance of purest delight,
Down by the sea Nana-huki.”

“The most telling record of a people’s intimate life is the record which it unconsciously makes in its songs. This record which the Hawaiian people have left of themselves is full and specific.”

“When, therefore, we ask what emotions stirred the heart of the old-time Hawaiian as he approached the great themes of life and death, of ambition and jealousy, of sexual passion, of romantic love, of conjugal love, and parental love …”

“… what his attitude toward nature and the dread forces of earthquake and storm, and the mysteries of spirit and the hereafter, we shall find our answer in the songs and prayers and recitations of the hula.”

“The hula, it is true, has been unfortunate in the mode and manner of its introduction to us moderns.”

“An institution of divine, that is, religious, origin, the hula in modern times has wandered so far and fallen so low that foreign and critical esteem has come to associate it with the riotous and passionate ebullitions of Polynesian kings and the amorous posturing of their voluptuaries.”

“We must make a just distinction, however, between the gestures and bodily contortions presented by the men and women, the actors in the hula, and their uttered words. ‘The voice is Jacob’s voice, but the hands are the hands of Esau.’”

“In truth, the actors in the hula no longer suit the action to the word.”

“The utterance harks back to the golden age; the gesture is trumped up by the passion of the hour, or dictated by the master of the hula, to whom the real meaning of the old bards is ofttimes a sealed casket.”

“Whatever indelicacy attaches in modern times to some of the gestures and contortions of the hula dancers, the old-time hula songs in large measure were untainted with grossness.”

“If there ever were a Polynesian Arcadia, and if it were possible for true reports of the doings and sayings of the Polynesians to reach us from that happy land …”

“… reports of their joys and sorrows, their love-makings and their jealousies, their family spats and reconciliations, their worship of beauty and of the gods and goddesses who walked in the garden of beauty …”

“… we may say, I think, that such a report would be in substantial agreement with the report that is here offered; but, if one’s virtue will not endure the love-making of Arcadia, let him banish the myth from his imagination and hue to a convent or a nunnery.” (All here is from Nathaniel Bright Emerson, a son of missionaries.)

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