ordinary temples the kaiopokeo prayer was employed; but in consecrating heiaus of the first class the kuawili invocation was recited, a prayer continuing from sunrise to sunset. Oil and holy water were sprinkled upon the altars and sacred vessels, and the services were under the direction of the high-priest, and generally in the presence of the governing chief.
The ordinary services in the temples consisted of offerings of fruits and meats, and of chants, prayers and responses, in which the people sometimes joined. Women did not participate in the ceremonies of the temples, but the exclusion found ample compensation in their exemption from sacrifice when human bodies were required.
Temples of refuge, called puhonuas, were maintained on Hawaii, and possibly on Lanai and Oahu in the remote past; but concerning the latter there is some doubt. One of the puhonuas on Hawaii was at Honaunau, near the sacred burial-place of Hale-o-Keawe, and the other at Waipio, connected with the great heiau of Paa-kalani. Their gates were always open, and priests guarded their entrances. Any one who entered their enclosures for. protection, whether chief or slave, whether escaping criminal or warrior in retreat, was safe from molestation, even though the king pursued. These places of refuge, with the right of circumcision, which existed until after the death of the first Kamehameha, suggest a Polynesian contact with the descendants of Abraham far back in the past, if not a kinship with one of the scattered tribes of Israel.
In further evidence of the wanderings of the early Polynesians in western and southern Asia, and of their intercourse with the continental races, it may be mentioned that a disposition toward phallic worship, attested by tradition and existing symbols, followed them far out into the Pacific; and that connected with their story of the creation, so closely resembling the Hebrew version, is the Buddhist claim of previous creations which either ran their course or were destroyed by an offended godhead. Nor is Hawaiian tradition content with the mere advancement of the theory of successive creations. It makes specific reference to a creation next preceding that of their Ku-mu-honua, or Adam, and gives the names of the man and woman created and destroyed. They were Wela-ahi-lani and Owe.
It has been mentioned that the birds pueo and alae were sacred and sometimes worshipped. Among the sacred fish were the aku and opelu. How they became so is told in a legend relating to the high-priest Paao, who migrated to the islands in the eleventh century and induced Pili to follow him. Before visiting Hawaii, Paao lived near his brother, probably on the island of Samoa. Both were priests and well skilled in sorcery and divination. The name of the brother was Lonopele. Both were affluent and greatly respected. Lonopele's lands were near the sea and produced the choicest varieties of fruits. One season, when the fruits were ripening, Lonopele discovered that some one was surreptitiously gathering them in the night-time, and accused one of the sons of Paao of stealing them. Indignant at the charge, and discerning no better way of disproving it, Paao killed and opened his son, and showed his brother that there was no fruit in the stomach of the boy.
Grieved at the death of his son, and holding his brother accountable for it, Paao concluded to emigrate to some other land, and built strong canoes for that purpose. About the time they were completed a son of Lonopele chanced to be in the neighborhood, and Paao, remembering the death of his own son, ordered the boy to be killed. He was missed, and search was made for him, and his body was finally found near Paao's canoes. Lonopele charged his brother with the murder. Paao did not deny it, and Lonopele ordered him to leave the island. To avoid further trouble Paao set sail at once with a party consisting of thirty-eight persons. One tradition says Pili was of the party; but he must have left Samoa some years later, as Paao sent or went for him after reaching Hawaii.
As the canoes were moving from the shore several prophets, standing on the cliffs above, expressed a desire to join the party. "Very well," was the answer of Paao; "if you are prophets, as you say, leap from the cliffs and I will take you aboard." Several leaped into the sea and were dashed against the rocks and drowned. Finally Makuakaumana, a prophet of genuine inspiration, who was to have accompanied the expedition, reached the shore and discovered the canoes of Paao far out on the ocean. Raising his voice, he hailed Paao and asked that a canoe might be sent back for him. "Not so," returned the priest in a. loud voice, which the favoring winds bore to the belated prophet. "To return would be an omen of evil. There is room for you, but if you would go with us you must fly to our canoes." And, flying, the prophet reached the canoes in safety.
Observing the canoes of Paao as they were disappearing in the distance, Lonopele sent a violent storm to destroy them; but the strong fish Aku assisted in propelling the canoes against the storm, and the mighty fish Opelu swam around them and broke the waves with his body. The malignant brother then sent the great bird Kihahakaiwainapali to vomit over the canoes and sink them; but they were hastily covered with mats, and thus escaped destruction. After a long voyage Paao landed in Puna, on the coast of Hawaii. Thenceforth the aku and opelu were held sacred by Paao and his descendants.
Following is a list of the supreme and principal elemental, industrial and tutelar deities of the Hawaiian group:
|
|
| Kane, the organizer. |
| Ku, the architect and builder. |
| Lono, the executor. |
Kanaloa, the Lucifer, or fallen angel.
|
|
| Akea, the first Hawaiian king, who, after life, founded the island-kingdom of Kapapahaunaumoku, in the realms of Po, or death. |
| Milu, the successor of A kea, or who, according to another belief, accompanied Akea to Po, and became the perpetual ruler of a kingdom on its western confines. |
| Manua, referred to in some legends as the supreme sovereign of Po. With him abide the spirits of distinguished chiefs and priests, who wander among beautiful streams and groves of kou trees, and subsist upon lizards and butterflies. |
|
|
| Kaonohiokala (the eyeball of the sun), a celestial god, with an abode somewhere in the heavens, and to whose presence the departed spirits of chiefs were conducted. |
| Kuuahaiio, the messenger who conducted the souls of distinguished chiefs to Kaonohio kala. |
| Olopue, a god of Maui, who bore the spirits of noted chiefs to the celestial paradise. Kamehameha sought to secure possession of a very sacred image of this god, inherited by Kahekili, moi of Maui. |
|
|
| Pele, the ruling goddess of the volcanoes, with her sisters, Hiiaka-wawahi-lani, the heaven-rending cloud-holder; Makoie-nawahi-waa, the fire-eyed canoe-breaker; |
| Hiiaka-noho-lani, the heaven-dwelling cloud-holder; |
| Hiiaka-kaalawa-maka, the quick-glancing cloud-holder; |
| Hiiakahoi-ke-poli-a-pele, the cloud-holder kissing the bosom of Pele; |
| Hiiaka-ka-pu-enaena, the red-hot mountain lifting clouds; |
| Hiiaka-kaleiia, the wreath encircled cloud-holder; |
| Hiiaka-opio, the young cloud-holder; and their brothers, |
|
Kamo-hoalii or King
|
