It is better to end the remnants of ignorance.
Published in Ka Nupepa Kuokoa on 11 August 1888.
We received a letter from one of the islands, relating the ignorant acts of a certain lay church official, and here is the explanations of that letter.
Here is the incredible thing this man did, he set aside some nights for prayer, and the prayer for those nights were ones dedicated to ancestral gods of darkness (fig. ignorance). And he prepared like this, prepared the evening meal, then he chewed all the kava in the kava bowl. And when the kava was ready, he called out: To you, all the ancestral gods from the east to the west, the heavens above and the earth below, the zenith to the horizon, I ask you to bestow the best blessings upon my foster child.
Say, is that appropriate way for a lay official to behave, teaching the good practices and the bad practices?
Regarding the above question of this friend regarding whether the lay official’s actions are just; if he acts thusly, there is only one answer. It is inappropriate.
This remnant of hoʻomanamana among us, it is a great taint laid upon the nation/people in this time. The Hawaiian nation/people are called a nation/people firm in the Christian enlightenment.
It is true, good works/actions have spread among the nation/people. The word of light has entered the nation/people. However, some seeds idol worship remain from the times of darkness, these are those things that are coming to light bit by bit in these districts in the way of ancestor worship, ʻanāʻanā prayers, and so on.
It would be a good thing for pastors to closely observe these deeds, and also proceed to clean them out of their parishes. It has been heard that some of their pastors are engaging in these kinds of activities.
If so, those who preach the gospel on the various islands would do well to intervene in connection with the pastors of that type. It is inappropriate for people to practice hoʻomanamana, to worship images, and perhaps others things if they are pastors, lay officials, and Sunday school teachers perhaps. These things need to end once and for all.
It is our understanding that these practices have increased in these last few years. If those things become a prime part of the churches and the Sunday schools, it is quite obvious what will be the result of those activities. It is up to the pastors and the associations that which has been put forth here. If these kinds of activities continue to grow, it will be only a moment before the light of the nation/people is put out.
If the light of the churches are taken away, there will only be the candle without light. This is a bad outcome for us. Nothing/no one will be able to care for the two lords.
James Bicknell’s treatise on hoʻomanamana, which he defines as "idolatry," is twelve pages long. According to bibliographer David W. Forbes, this work was probably published about the same time his article on kahuna appeared in The Friend (Forbes, Hawaiian National Bibliography, 1780–1900: 1881–1900 (Honolulu, University of Hawaii Press, 1998), 335). In any case, this is the first page of this treatise. The importance of this work is that it is evidence for the continuity of Hawaiian religion seventy-one years after a small group of powerful aliʻi decided to abolish it in 1819.
Hawaiian Religion: A family in Kona is purported to have decided to offer themselves as a sacrifice to Pele to save the population from a lava flow (1917).
End the Ignorant Hoʻomanamana Practices.
Not long ago, this newspaper published news about a family in Kona, Hawaiʻi, who believed the false prophecy of a young girl about the lava flow that would destroy certain places, and so the family left their home to go to the Kīlauea crater to offer their lives to Pele for their lives so that the aliʻiwahine [queen] of the volcano would spare the population.
This is one of the ignorant behaviors connected to the worship of god images, which are well known and common among many families in this time of enlightenment; the time of ignorance is long past, but here it is, reigning among a certain portion of the Hawaiian people.
Those peoples' ignorance is clear; in their mistaken belief in the false prophecy of sordid spirits, they nearly ended their lives on that road if help had not arrived at the right time. When would the god who led those people have arrived to save their lives?
Perhaps many people of this kind live among Hawaiians, that believe in hoʻomanamana [Hawaiian beliefs and belief-related practices] and hoʻomanakiʻi [worship of idols]; the Kuokoa will teach them, and they will leave behind their beliefs from the time of ignorance, and believe that there is only one God, and in believing in his Name, will have their sins forgiven, and obtain life in the body and the soul.
Published in Ka Nupepa Kuokoa 20 July 1917.
Hawaiian Religion: Rev. James Bicknell on kahuna and their practices, published in The Friend on 1 September 1890
Hawaiian Religion: Hoomanamana ceremonies conducted on the night that King Kalakaua was laid in state (1891)
Here are the Works of Hoʻomanamana
J. U. Kawainui, Esq.,
On March 29, we saw a man named Nāʻohenui passing in front of our homes with a bucket and gathering ʻilima (a plant that has flowers that range from bright yellow to orange-red). He went all the way to the beach near where the pōhuehue vine grows (a variety of morning glory that grows on the beach), and plucked some leaves and put them in the bucket. He took it to down to sea, and then turned back and went to the gate of J. W. Lota's house. He stood there for a few minutes, and then began performing the pīkai ritual (cleansing ritual that includes sprinkling something with saltwater). He did the pīkai on the plants near the gate with the seawater in the bucket, above and below, east and west. He did that on both gates, then, he began doing the pīkai on the street leading to the store of Kiwo. These people are frequenting deceitful Hawaiian kahuna to seek a way to separate the daughter from the husband.
Hanalei, Kauaʻi, Apr. 2, 1891.
Published in Ka Nupepa Kuokoa 18 Apr. 1891.
The Hoʻomanamana Case
At 9 o'clock in the morning of Friday past, February 4, the Aha Hoʻomalu [Police Court] heard the hoʻomanamana case of Paʻahao (f).
This woman who practices hoʻomanamana is young, and that kind of practice is unsuitable, and her gods she prays to are "Kamohoaliʻi" and "Laukiomanoikahiki," the latter bring the fish-tailed woman [mermaid] of Kepohoni. Some of her false prophecies were made known to the Aha. Namely, she asked John for five dollars, then, within five days, that Chinese person Kana Huka who ran away would be found. But, only three days, the police found that Chinese fugitive outside of Pāwaʻa [Honolulu].
When she was asked about the fact that her prophecy did not come to pass, she replied, "My God returned to the Cape of Kepohoni." Such duplicity. Their kauwila wood rod for Kamohoaliʻi was brought before the Court, one taro with leaves of the kind called lauloa, and some stones of the "ʻalā" type [waterworn volcanic stones that are dense rather than porous], one silver/money cup containing alcohol. According to them, this cup was a money collecting cup for their gods. If that cup was set aside in the evening without money in it, when it was fetched the next morning, it would be full of money. Many people were taken in by this, believing it to be true, but there these two were, filling it up with money at night while people slept. Such duplicity.
Mrs. Kāʻili revealed to the Court that [they] were able to get $60 because of their lies at this place. That female kahuna was fined: [she was sentenced to] ten work days and [ordered to pay a] fine to the Court.
Published in Ka Elele on 12 February 1887.
Note: The value of this article is that it offers information on the god named Laukiomanoikahiki.