Читать книгу The Mythology of Hawaii - King of Hawaii David Kalakaua - Страница 9

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Previous to the eleventh century the several habitable islands of the Hawaiian group were governed by one or more independent chiefs, as already stated. After the migratory influx of that period, however, and the settlement on the islands of a number of warlike southern chiefs and their followers, the independent chiefs began to unite for mutual protection. This involved the necessity of a supreme head, which was usually found in the chief conceded to be the most powerful; and thus alii-nuis, mois and kings sprang into existence. So far as tradition extends, however, certain lines, such as the Maweke, Pili and Paumakua families, were always considered to be of supreme blood. They came to the islands as chiefs of distinguished lineage, and so remained.

Gradually the powers of the mois and ruling chiefs were enlarged, until at length they claimed almost everything. Then the chiefs held their possessions in fief to the moi, and forfeited them by rebellion. In time the king became absolute master of the most of the soil over which he ruled, and assumed tabu rights which rendered his person sacred and his prerogatives more secure. All he acquired by conquest was his, and by partitioning the lands among his titled friends he secured the support necessary to his maintenance in power. Certain lands were inalienable both in chiefly families and the priesthood; they were made so by early sovereign decrees, which continued to be respected; but with each succeeding king important land changes usually occurred.

Although the king maintained fish-ponds and cultivated lands of his own, he was largely supported by his subject chiefs. They were expected to contribute to him whatever was demanded either of food, raiment, houses, canoes, weapons or labor, and in turn they took such portions of the products of their tenants as their necessities required. The ili was the smallest political division; next above it was the ahapuaa, which paid a nominal or special tax of one hog monthly to the king; next the okana, embracing several ahapuaas; and finally the moku, or district, or island.

The laboring classes possessed no realty of their own, nor could they anywhere escape the claim or jurisdiction of a chief or landlord. They owed military and other personal service to their respective chiefs, and the chiefs owed theirs to the king. If required, all were expected to respond to a call to the field, fully armed and prepared for battle.

Caste rules of dress, ornamentation and social forms were rigidly enforced. The entire people were divided into four general classes: first, the alii, or chiefly families, of various grades and prerogatives; second, the kahunas, embracing priests, prophets, doctors, diviners and astrologers; third, the kanaka-wale, or free private citizens; and, fourth, the kauwa-maoli, or slaves, either captured in war or born of slave parents.

The laws were few and simple, and the most of them referred to the rights and prerogatives of the king, priesthood and nobility. Property disputes of the masses were settled by their chiefs, and other grievances were in most instances left to private redress, which frequently and very naturally resulted in prolonged and fatal family feuds, in the end requiring chiefly and sometimes royal intervention.

This, in brief and very general terms, was the prevailing character of the government and land tenure throughout the several islands of the group until after the death of Kamehameha I. in 1819, and the relinquishment by the crown of its ancient and sovereign rights in the soil.

Meeting Place of an Ancient Secret Society.

(FROM A PAINTING IN THE ROYAL PALACE.)

The leading chiefs and high-priesthood claimed a lineage distinct from that of the masses, and traced their ancestry back to Kumuhonua, the Polynesian Adam. The iku-pau, a sacred class of the supreme priesthood, assumed to be the direct descendants from the godhead, while the iku-nuu were a collateral branch of the sacred and royal strain, and possessed only temporal powers. It was thus that one of the families of the Hawaiian priesthood, in charge of the verbal genealogical records, exalted itself in sanctity above the political rulers.

Proud of their lineage, to guard against imposture and keep their blood uncorrupted, the chiefs allowed their claims to family distinction to be passed upon by a college of heraldry, established by an early moi of Maui. Reciting their genealogies before the college, composed of aliis of accepted rank, and receiving the recognition of the council, chiefs were then regarded as members of the grade of aha-alii, or chiefs of admitted and irrevocable rank.

The chiefs inherited their titles and tabu privileges quite as frequently through the rank of one parent as of the other. As Hawaiian women of distinction usually had more than one husband, and the chiefs were seldom content with a single wife, the difficulty of determining the rights and ranks of their children was by no means easy; but the averment of the mother was generally accepted as conclusive and sufficient evidence in that regard.

For political purposes marriage alliances were common between the royal and chiefly families of the several islands, and thus in time the superior nobility of the entire group became connected by ties of blood. The political or principal wife of a king or distinguished chief was usually of a rank equal to that of her husband, and their marriage was proclaimed by heralds and celebrated with befitting ceremonies. Other wives were taken by simple agreement, and without ceremony or public announcement. Very much in the same manner the masses entered into their marriage unions. With the latter, however, polygamy was not common. When husband and wife separated, as they frequently did, each was at liberty to select another partner. The political wife of a chief was called wahine-hoao; the others, haia-wahine, or concubine.

In the royal families, to subserve purposes of state, father and daughter, brother and sister, and uncle and niece frequently united as man and wife. The children of such unions were esteemed of the highest rank, and, strange to say, no mental or physical deterioration seemed to result from these incestuous relations, for all through the past the mois and nobles of the group were noted for their gigantic proportions.

There were five or more grades of chiefs connected with the royal lines. First in order, and the most sacred, was the alii-niaupio (the offspring of a prince with his own sister); next, the alii-pio (the offspring of a prince with his own niece); next, the alii-naha (the offspring of a prince or king with his own daughter); next, the alii-wohi (the offspring of either of the foregoing with another chiefly branch); and next, the lo-alii (chiefs of royal blood). Any of these might be either male or female.

To these grades of chiefs distinct personal tabus or prerogatives were attached, such as the tabu-moe, tabu-wela, tabu-hoano and tabu-wohi. These tabus could be given or bequeathed to others by their possessors, but could not be multiplied by transmission. The meles, or ancestral chants of a family, passed in succession to the legal representatives, and became exclusively theirs; but the government, tabus and household gods of the king were subject to his disposal as he willed, either at his death or before it. The child of a tabu chief, born of a mother of lower rank, could not, according to custom, assume the tabu privileges of his father, although in some instances in the past they were made to inure to such offspring, notably in the case of Umi, King of Hawaii.

Before an alii-niaupio, clothed with the supreme function of the tabu-moe, all, with the exception of tabu chiefs, were compelled to prostrate themselves. When he appeared or was approached his rank was announced by an attendant, and all not exempt from the homage were required to drop with their faces to the earth. The exemptions were the alii-pio, the alii-naha, the alii-wohi and the lo-alii. They, and they alone, were permitted to stand in the presence of a niaupio chief. An alii-pio was also a sacred chief, so much so that he conversed with others only in the night-time, and on chiefesses of that rank the sun was not allowed to shine.

The kings lived in affluence in large mansions of wood or stone, in the midst of walled grounds adorned with fruit and shade trees and other attractive forms of vegetation. The grounds also contained many other smaller buildings for the accommodation of guests, retainers, attendants, servants and guards. They were attended by their high-priests, civil and military advisers, and a retinue of favorite chiefs, and spent their time, when not employed in war or affairs of state, in indolent and dignified repose.

The personal attendants of an ancient Hawaiian king were all of noble blood, and each had his specified duty. They were known as kahu-alii, or guardians of the person of the king. They consisted of the iwikuamoo, or rubber of the person; the ipukuha, or spittoon-bearer; the paakahili, or kahili-bearer; the kiaipoo, or sleep-watcher; and the aipuupuu, or steward. Other inferior chiefs, called puuku, with messengers, spies, executioners, prophets, astrologers, poets, historians, musicians and dancers, were among his retainers. Connected with the palace was an apartment used as a heiau, or chapel, which was sometimes in charge of the high-priest.

During festival seasons brilliant feasts, tournaments and hula and musical entertainments were given in the royal grounds, and the court was splendid in displays of flowers, feathers and other gaudy trappings. The king not unfrequently took part in the manly games and exercises of the chiefs, and sometimes complimented the hula dancers and musicians by joining in their performances.

To render the kings and higher nobility still more exclusive, they had a court language which was understood only by themselves, and which was changed in part from time to time as its expressions found interpretation beyond the royal circle. Some portions of this court language have been preserved.