Unwritten Literature of Hawaii.

by Nathaniel Bright Emerson.

PREFATORY NOTE

Previous to the year 1906 the researches of the Bureau were restricted to the American Indians, but by act of Congress approved June 30 of that year the scope of its operations was extended to include the natives of the Hawaiian islands.

Funds were not specifically provided, however, for prosecuting investigations among these people, and in the absence of an appropriation for this purpose it was considered inadvisable to restrict the systematic investigations among the Indian tribes in order that the new field might be entered. Fortunately the publication of valuable data pertaining to Hawaii is already provided for, and the present memoir by Doctor Emerson is the first of the Bureau's Hawaiian series. It is expected that this Bulletin will be followed shortly by one comprising an extended list of works relating to Hawaii, compiled by Prof. H.M. Ballou and Dr. Cyrus Thomas.

W.H. HOLMES,

_Chief._

INTRODUCTION

This book is for the greater part a collection of Hawaiian songs and poetic pieces that have done service from time immemorial as the stock supply of the _hula_. The descriptive portions have been added, not because the poetical parts could not stand by themselves, but to furnish the proper setting and to answer the questions of those who want to know.

Now, the hula stood for very much to the ancient Hawaiian; it was to him in place of our concert-hall and lecture-room, our opera and theater, and thus became one of his chief means of social enjoyment. Besides this, it kept the communal imagination in living touch with the nation's legendary past.

The hula had songs proper to itself, but it found a mine of inexhaustible wealth in the epics and wonder-myths that celebrated the doings of the volcano G.o.ddess Pele and her compeers. Thus in the cantillations of the old-time hula we find a ready-made anthology that includes every species of composition in the whole range of Hawaiian poetry. This epic[1] of Pele was chiefly a more or less detached series of poems forming a story addressed not to the closet-reader, but to the eye and ear and heart of the a.s.sembled chiefs and people; and it was sung. The Hawaiian song, its note of joy par excellence, was the _oli_; but it must be noted that in every species of Hawaiian poetry, _mele_--whether epic or eulogy or prayer, sounding through them all we shall find the lyric note.

[Footnote 1: It might be termed a handful of lyrics strung on an epic thread.]

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 s.e.xual pa.s.sion, of romantic love, of conjugal love, and parental love, what his att.i.tude 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 inst.i.tution of divine, that is, religious, origin, the hula in modern times [Page 8] has wandered so far and fallen so low that foreign and critical esteem has come to a.s.sociate it with the riotous and pa.s.sionate 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 pa.s.sion 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 G.o.ds and G.o.ddesses 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 hie to a convent or a nunnery.

If this book does nothing more than prove that savages are only children of a younger growth than ourselves, that what we find them to have been we ourselves--in our ancestors--once were, the labor of making it will have been not in vain'.

For an account of the first hula we may look to the story of Pele. On one occasion that G.o.ddess 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 nature of this work has made it necessary to use occasional Hawaiian words in the technical parts. At their [Page 9] first introduction it has seemed fitting that they should be distinguished by italics; but, once given the entree, it is a.s.sumed that, as a rule, they will be granted the rights of free speech without further explanation.

A glossary, which explains all the Hawaiian words used in the prose text, is appended. Let no one imagine, however, that by the use of this little crutch alone he will be enabled to walk or stumble through the foreign ways of the simplest Hawaiian _mele_. Notes, often copious, have been appended to many of the mele, designed to exhaust neither the subject nor the reader, but to answer some of the questions of the intelligent thinker.

Thanks, many thanks, are due, first, to those native Hawaiians who have so far broken with the old superst.i.tious tradition of concealment as to unearth so much of the unwritten literary wealth stored in Hawaiian memories; second, to those who have kindly contributed criticism, suggestion, material at the different stages of this book's progress; and, lastly, to those dear friends of the author's youth--living or dead--whose kindness has made it possible to send out this fledgling to the world. The author feels under special obligations to Dr. t.i.tus Munson Coan, of New York, for a painstaking revision of the ma.n.u.script.

HONOLULU, HAWAII.

I.--THE HULA

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 pa.s.sions; 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 m.u.f.fle 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.

The Hawaiians, it is true, were many removes from being primitives; their dreams, however, harked back to a period that was close to the world's infancy. Their remote ancestry was, perhaps, akin to ours--Aryan, at least Asiatic--but the orbit of their evolution seems to have led them away from the strenuous discipline that has whipped the Anglo-Saxon branch into fighting shape with fortune.

If one comes to the study of the hula and its songs in the spirit of a censorious moralist he will find nothing for him; if as a pure ethnologist, he will take pleasure in pointing out the physical resemblances of the Hawaiian dance to the languorous grace of the Nautch girls, of the geisha, and other oriental dancers. But if he comes as a student and lover of human nature, back of the sensuous posturings, in the emotional language of the songs he will find himself entering the playground of the human race.

The hula was a religious service, in which poetry, music, pantomime, and the dance lent themselves, under the forms of [Page 12] dramatic art, to the refreshment of men's minds. Its view of life was idyllic, and it gave itself to the celebration of those mythical times when G.o.ds and G.o.ddesses moved on the earth as men and women and when men and women were as G.o.ds.

As to subject-matter, its warp was spun largely from the bowels of the old-time mythology into cords through which the race maintained vital connection with its mysterious past.

Interwoven with these, forming the woof, were threads of a thousand hues and of many fabrics, representing the imaginations of the poet, the speculations of the philosopher, the aspirations of many a thirsty soul, as well as the ravings and flame-colored pictures of the sensualist, the mutterings and incantations of the _kahuna_, the mysteries and paraphernalia of Polynesian mythology, the annals of the nation's history--the material, in fact, which in another nation and under different circ.u.mstances would have gone to the making of its poetry, its drama, its opera, its literature.

The people were superst.i.tiously religious; one finds their drama saturated with religious feeling, hedged about with tabu, loaded down with prayer and sacrifice. They were poetical; nature was full of voices for their ears; their thoughts came to them as images; nature was to them an allegory; all this found expression in their dramatic art.

They were musical; their drama must needs be cast in forms to suit their ideas of rhythm, of melody, and of poetic harmony.

They were, moreover, the children of pa.s.sion, sensuous, worshipful of whatever lends itself to pleasure. How, then, could the dramatic efforts of this primitive people, still in the bonds of animalism, escape the note of pa.s.sion? The songs and other poetic pieces which have come down to us from the remotest antiquity are generally inspired with a purer sentiment and a loftier purpose than the modern; and it may be said of them all that when they do step into the mud it is not to tarry and wallow in it; it is rather with the unconscious naivete of a child thinking no evil.

On the principle of "the terminal conversion of opposites,"

which the author once heard an old philosopher expound, the most advanced modern is better able to hark back to the sweetness and light and music of the primeval world than the veriest wigwam-dweller that ever chipped an arrowhead. It is not so much what the primitive man can give us as what we can find in him that is worth our while. The light that a Goethe, a Th.o.r.eau, or a Kipling can project into Arcadia is mirrored in his own nature.

If one mistakes not the temper and mind of this generation, we are living in an age that is not content to let perish one seed of thought or one single phase of life that can be rescued from the drift of time. We mourn the extinction of the buffalo of the plains and of the birds of the islands, [Page 13] rightly thinking that life is somewhat less rich and full without them. What of the people of the plains and of the islands of the sea? Is their contribution so nothingless that one can affirm that the orbit of man's mind is complete without it?

Comparison is unavoidable between the place held by the dance in ancient Hawaii and that occupied by the dance in our modern society. The ancient Hawaiians did not personally and informally indulge in the dance for their own amus.e.m.e.nt, as does pleasure-loving society at the present time. Like the Shah of Persia, but for very different reasons, Hawaiians of the old time left it to be done for them by a body of trained and paid performers. This was not because the art and practice of the hula were held in disrepute--quite the reverse--but because the hula was an accomplishment requiring special education and arduous training in both song and dance, and more especially because it was a religious matter, to be guarded against profanation by the observance of tabus and the performance of priestly rites.

This fact, which we find paralleled in every form of communal amus.e.m.e.nt, sport, and entertainment in ancient Hawaii, sheds a strong light on the genius of the Hawaiian. We are wont to think of the old-time Hawaiians as light-hearted children of nature, given to spontaneous outbursts of song and dance as the mood seized them; quite as the rustics of "merrie England" joined hands and tripped "the light fantastic toe"

in the joyous month of May or shouted the harvest home at a later season. The genius of the Hawaiian was different. With him the dance was an affair of premeditation, an organized effort, guarded by the traditions of a somber religion. And this characteristic, with qualifications, will be found to belong to popular Hawaiian sport and amus.e.m.e.nt of every variety. Exception must be made, of course, of the unorganized sports of childhood. One is almost inclined to generalize and to say that those children of nature, as we are wont to call them, in this regard were less free and spontaneous than the more advanced race to which we are proud to belong. But if the approaches to the temple of Terpsich.o.r.e with them were more guarded, we may confidently a.s.sert that their enjoyment therein was deeper and more abandoned.

[Page 14]

II.--THE HALAU; THE KUAHU--THEIR DECORATION AND CONSECRATION

THE HALAU

In building a halau, or hall, in which to perform the hula a Hawaiian of the old, old time was making a temple for his G.o.d. In later and degenerate ages almost any structure would serve the purpose; it might be a flimsy shed or an extemporaneous _lanai_ such as is used to shelter that _al fresco_ entertainment, the _luau_. But in the old times of strict tabu and rigorous etiquette, when the chief had but to lift his hand and the entire population of a district ransacked plain, valley, and mountain to collect the poles, beams, thatch, and cordstuff; when the workers were so numerous that the structure grew and took shape in a day, we may well believe that ambitious and punctilious patrons of the hula, such as La'a, Liloa, or Lono-i-ka-makahiki, did not allow the divine art of Laka to house in a barn.

The choice of a site was a matter of prime importance. A formidable code enunciated the principles governing the selection. But--a matter of great solicitude--there were omens to be heeded, snares and pitfalls devised by the superst.i.tious mind for its own entanglement. The untimely sneeze, the ophthalmic eye, the hunched back were omens to be shunned.

Within historic times, since the abrogation of the tabu system and the loosening of the old polytheistic ideas, there has been in the hula a lowering of former standards, in some respects a degeneration. The old G.o.ds, however, were not entirely dethroned; the people of the hula still continued to maintain the form of divine service and still appealed to them for good luck; but the soul of worship had exhaled; the main study now was to make of the hula a pecuniary success.

In an important sense the old way was in sympathy with the thought, "Except G.o.d be with the workmen, they labor in vain that build the house." The means for gaining divine favor and averting the frown of the G.o.ds were those practised by all religionists in the infantile state of the human mind--the observance of fasts and tabus, the offering of special prayers and sacrifices. The ceremonial purification of the site, or of the building if it had been used for profane purposes, was accomplished by aspersions with sea water mixed with turmeric or red earth.

[Page 15]

When one considers the tenacious hold which all rites and ceremonies growing out of what we are accustomed to call superst.i.tions had on the mind of the primitive Hawaiian, it puzzles one to account for the entire dropping out from modern memory of the prayers which were recited during the erection of a hall for the shelter of an inst.i.tution so festive and so popular as the hula, while the prayers and gloomy ritual of the temple service have survived. The explanation may be found, perhaps, in the fact that the priests of the temple held position by the sovereign's appointment; they formed a hierarchy by themselves, whereas the position of the _k.u.mu-hula_, who was also a priest, was open to anyone who fitted himself for it by training and study and by pa.s.sing successfully the _ai-lolo_[2] ordeal.

After that he had the right to approach the altar of the hula G.o.d with the prescribed offerings and to present the prayers and pet.i.tions of the company to Laka or Kapo.

[Footnote 2: _Ai-lolo_. See pp. 32, 34, 36.]

In pleasing contrast to the worship of the _heiau_, the service of the hula was not marred by the presence of groaning victims and b.l.o.o.d.y sacrifices. Instead we find the offerings to have been mostly rustic tokens, things entirely consistent with light-heartedness, joy, and ecstasy of devotion, as if to celebrate the fact that heaven had come down to earth and Pan, with all the nymphs, was dancing.

During the time the halau was building the tabus and rules that regulated conduct were enforced with the utmost strictness. The members of the company were required to maintain the greatest propriety of demeanor, to suppress all rudeness of speech and manner, to abstain from all carnal indulgence, to deny themselves specified articles of food, and above all to avoid contact with a corpse. If anyone, even by accident, suffered such defilement, before being received again into fellowship or permitted to enter the halau and take part in the exercises he must have ceremonial cleansing (_huikala_). The _k.u.mu_ offered up prayers, sprinkled the offender with salt water and turmeric, commanded him to bathe in the ocean, and he was clean. If the breach of discipline was gross and willful, an act of outrageous violence or the neglect of tabu, the offender could be restored only after penitence and confession.

THE KUAHU