XXXV.—THE HULA KILU
The hula kilu was so called from being used in a sport bearing that name which was much patronized by the alii class of the ancient regime. It was a betting game, or, more strictly, forfeits were pledged, the payment of which was met by the performance of a dance, or by the exaction of kisses and embraces. The satisfaction of these forfeits not infrequently called for liberties and concessions that could not be permitted on the spot or in public, but must wait the opportunity of seclusion. There were, no doubt, times when the conduct of the game was carried to such a pitch of license as to offend decency; but as a rule the outward proprieties were seemingly as well regarded as at an old-fashioned husking bee, when the finding of the “red ear” conferred or imposed the privilege or penalty of exacting or granting the blushing tribute of a kiss. Actual improprieties were not witnessed.
The game of kilu was played in an open matted space that lay between the two divisions of the audience—the women being on one side and the men on the other. Any chief of recognized rank in the papa alii was permitted to join in the game; and kings and queens were not above participating in the pleasures of this sport. Once admitted to the hall or inclosure, all were peers and stood on an equal footing as to the rules and privileges of the game. King nor queen could plead exemption from the forfeits incurred nor deny to another the full exercise of privileges acquired under the rules.
The players, five or more of each sex, having been selected by the president, La anoano (“quiet day”), sat facing each other in the space between the spectators. In front of each player stood a conical block of heavy wood, broad at the base to keep it upright. The kilu, with which the game was played, was an oval, one-sided dish, made by cutting in two an egg-shaped coconut shell. The object of the player was to throw his kilu so that it should travel with a sliding and at the same time a rotary motion across the matted floor and hit the wooden block which stood before the one of his choice on the side opposite. The men and the women took turns in playing. A successful hit entitled the player to claim a kiss from his opponent, a toll which was exacted at once. Success in winning ten points made one the victor in the game, and, according to some, entitled him to claim the larger forfeit, such as was customary in the democratic game of ume. The payment of these extreme forfeits was delayed till a convenient season, or might be commuted—on grounds of policy, or at the request of the loser, if a king or queen—by an equivalent of land or other valuable possession. Still no fault could be found if the winner insisted on the strict payment of the forfeit.
The game of kilu was often got up as a compliment, a supreme expression of hospitality, to distinguished visitors of rank, thus more than making good the polite phrase of the Spanish don, “all that I have is yours.”
The fact that the hula kilu was performed by the alii class, who took great pains and by assiduous practice made themselves proficient that they might be ready to exhibit their accomplishment before the public, was a guarantee that this hula, when performed by them, would be of more than usual grace and vivacity. When performed in the halau as a tabu dance, according to some, the olapa alone took part, and the number of dancers, never very large, was at times limited to one performer. Authorities differ as to whether any musical instrument was used as an accompaniment. From an allusion to this dance met with in an old story it is quite certain that the drum was sometimes used as an accompaniment.
Let us picture to ourselves the scene: A shadowy, flower-scented hall; the elite of some Hawaiian court and their guests, gathered, in accord with old-time practice, to contend in a tournament of wit and grace and skill, vying with one another for the prize of beauty. The president has established order in the assembly; the opposing players have taken their stations, each one seated behind his target-block. The tallykeeper of one side now makes the challenge. “This kilu,” says he, “is a love token; the forfeit a kiss.” An Apollo of the opposite side joyfully takes up the gauge. His tallykeeper introduces him by name. He plumes himself like a wild bird of gay feather, standing forth in the decorous finery of his rank, girded and flowerbedecked after the manner of the halau, eager to win applause for his party not less than to secure for himself the loving reward of victory. In his hand is the instrument of the play, the kilu; the artillery of love, however, with which he is to assail the heart and warm the imagination of the fair woman opposed to him is the song he shoots from his lips.
The story of the two songs next to be presented is one, and will show us a side of Hawaiian life on which we can not afford entirely to close our eyes. During the stay at Lahaina of Kamehameha, called the Great—whom an informant in this matter always calls “the murderer,” in protest against the treacherous assassination of Keoua, which took place at Kawaihae in Kamehameha’s very presence—a high chiefess of his court named Kalola engaged in a love affair with a young man of rank named Ka’i-áma. He was much her junior, but this did not prevent his infatuation. Early one morning she rose, leaving him sound asleep, and took canoe for Molokai to serve as one of the escort to the body of her relative, Keola, on the way to its place of sepulture.
Some woman, appreciating the situation, posted to the house and waked the sleeper with the information. Ka’iáma hastened to the shore, and as he strained his vision to gain sight of the woman of his infatuation the men at the paddles and the bristling throng on the central platform—the pola—of the craft, vanishing in the twilight, made on his imagination the impression of a hazy mountain thicket floating on the waves, but hiding from view some rare flower. He gave vent to his feelings in song:
Mele
Pua ehu kamaléna [452] ka uka o Kapa’a;
Luhi-ehu iho la [453] ka pua i Maile-húna;
Hele a ha ka iwi [454] a ke Koolau,
Ke puá mai i ka maka o ka nahelehele,
I hali hoo-muú, [455] hoohalana i Wailua.
Pa kahea a Koolau-wahine,
O Pua-ke’i, e-e-e-e!
He pua laukona [456] ka moe e aloh’ aí;
O ia moe la, e kaulele hou [457]
No ka po i hala aku aku nei.
Hoiho kaua a eloelo, e ka hoa, e,
A hookahi!