Ancient Hawaii

Ancient Hawaii, by Herb Kawainui Kane:
CHIEFS

RULING CHIEFS
Collection of The four Seasons Hualalai

The oral history of Hawai'i before european contact is largely composed of the annals of the chiefs (ali'i). Time was kept not by years but by generations; a memorable event would be marked as occurring "in the reign of" a certain king. The right of chiefly families to rule was based on a form of seniority-genealogies linking them as direct descendants of the major spirits. Through this genealogical connection mana flowed from the major spirits-benevolent ancestors-to the chiefs. It was said that in the beginning all the People could trace descent from these great spirits, but the families of commoners (maka'ainana) had long ago forgotten their genealogies, thereby losing the connection by which they might receive chiefly power. Different in formula, but similar to the concept of rule by divine right so popular with kings and emperors elsewhere.

Chiefs were ranked in several classes according to the lineage of each of their parents. Of the highest class were those whose lineages were most impeccable, believed to offer the least disruption to the flow of mana which descended to them from their patron spirits. This was mana of the chiefly kind, an invisible force flowing through the persons of men and women of perfect pedigree to benefit the entire community, manifesting as good governance, security, and prosperity for all. Where necessary, preservation of pedigree was achieved by brother and sister marriage. Not simply snobbery carried to the point of incest, such marriages were driven by the perceived need to keep the conduits for chiefly mana open.

Elaborate precautions were taken to guard a high-ranking bride until she became pregnant. Each night, chiefly witnesses guarded the marriage house, allowing no man but her husband to enter, forestalling any challenge against the lineage of the royal infant that might be brought later.

Chiefs of paramount rank were protected from situations which might cause them to lose mana, such as contact with commoners whose very proximity might drain mana from them. A commoner who stepped into the shadow of a such a chief committed a capital offense.

The king served as the interface between men and Ku, patron spirit of men's works, from whom flowed mana for governance, diplomacy, warfare, fishing, agriculture, public works, canoe building and other men's crafts. The most imposing temples (heiau) were the luakini, dedicated to Ku. Of all the spirits, only Ku merited that most precious gift, the life of a man, and only the king could order it.

From childhood, chiefs were trained to an ideal of the perfect chief, one who led and inspired his people by wise and courageous example. Chiefs might personally lead their commoners in heavy labor-planting, building fishponds, constructing rock platforms for temples-as well as in battle. However, just as European ideals of knighthood were often honored more by their breach than by observance, chiefly standards were sometimes disregarded when inconvenient. Those who behaved most outrageously may be most indelibly remembered, as they are in all histories, though probably far fewer in number than those who quietly and diligently strived to live a virtuous life.

Link to Book Index

All rights reserved. No part of this book may be reproduced in any form, by any electronic or mechanical means, without written permission from the publisher, except by a reviewer who may quote brief passages in a review.