Hawaiian Historical Legends

by W. D. Westervelt

The cloth-makers sought eagerly for the bark of the woke—the paper mulberry tree. They made offerings to their gods, Hia and Lauhuki, of bark and leaves, with the prayer that the bark might be easily manufactured into the finest cloth. Then they pounded the bark into sheets which they stained with vegetable and mineral dyes. Sometimes they made this paper-cloth into waterproof cloaks and sheets by soaking it in cocoanut or kukui nut oil.

Every taro field was carefully cultivated, and [[130]]prayers offered and sacrifices made to the hideous images of gods placed at some corner of each field to watch over the growing plants. A large amount of taro must be ready to be pounded into poi the next season for the warriors’ poi-bowls.

The large number of young chiefs throughout the island was organised into three bands. The young men of royal blood, the king’s sons and their cousins, were set apart as the bodyguard of the old king. They were the Keawe, or “the bearers.” They were the supporters of the king in whatever move he might make. They were personally responsible for his safety.

The chiefs who were the boon companions of the royal family, who had the privilege of eating around the royal poi-bowls, were separated into two regiments: the Alapa—“the slender”—and Piipii—“the furious.”

The Alapa chiefs were the flower of Hawaiian nobility next to the highest chiefs. Eight hundred warriors were in its ranks. They were of almost equal stature, averaging nearly six feet in height. Their spears were of equal length. The bird-hunters of each chief had scoured the forests for the rich crimson feathers of the iiwi, which were woven into glistening war capes. The regimental uniform—light bamboo helmets, feather-coated and crested with brilliant plumes, added to the majestic appearance of these stalwart chiefs.

Many were the chants and stories about the [[131]]prowess of the individuals belonging to this noble band. They were all members of the Aha-alii, or “Company of Chiefs.” Their genealogies would give them a welcome and a position in any court on any island.

Allegiance could be transferred from one king to another, or from island to island, without loss of rank. Once a chief, always a chief. There could be no system of degradation from the station conferred by birth.

Allegiance was usually given for family reasons. The blood relatives were loyal even unto death to the king of their own blood. Sometimes for personal reasons, such as intermarriage or friendship, a chief would be led to espouse the cause of a new king. Sometimes captives were given the choice between allegiance or death as a human sacrifice before the gods. If they accepted the new service, they were at once treated like friends and property and marriage secured for them. Insult or injury at the hands of a superior chief was always considered good grounds for a transfer of allegiance.

Chiefs were never made slaves, kauwa hooluki—“wearied servants.” The common people were in a state of serfdom akin to European feudalism. Life and property and family were absolutely at the will of the high chief, but the servant could leave everything and seek another master.

In time of war a captured chief, unless claimed as a “blood brother” by a friend in the ranks of [[132]]the enemy, or accepted by the new king, was sentenced to the heiau, or temple, as a human sacrifice. Each chief of the “Aha-alii” had the right to wear the beautiful feather lei, or wreath, and the feather cape, and the niho palaoa, or ivory hook, suspended from a heavy necklace of human hair. He had the right to sail a canoe stained red, from the mast of which floated a pennant over a red sail.