Perpetuated In Righteousness Quotes

“Many of the missionaries condemned the whole Hawaiian culture as pagan and heathen. They failed to see the good qualities in it, for example: the concepts of aloha (agape love – unconditional love), the cities of refuge and ho‘oponopono (atoning for wrong and the forgiving of offenses). The missionaries did not realize that this would later become a problem. This automatic rejection of Hawaiian cultural concepts caused confusion, a loss of identity, low self esteem and a subtle resentment in many of their Hawaiian converts. This, in turn, became one of the major underlying causes of the future rebellion of many Hawaiians against Christ. The stage was being set for their return to the gods of Pa‘ao.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“It is obvious that the One True God communicated to Hewahewa in some way, whether this was by vision, dream, spoken word or conviction, we do not know. However, he knew which ship carried the missionaries and even where they would land. Other Hawaiian priests gave prophecies about the One True God that proved to be true.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Another prophecy was fulfilled by the coming of the missionaries. At the close of one of the symbolic Makahiki ceremonies, as the god Lono was placed in a canoe and sent back to Kahiki, a prophecy was given. The Hawaiians had a tradition that one day the real Lono, of whom this was a symbol, would return. The prophecy was that the Lono god would depart but would return in a small black box. It also said that the people would not know him or recognize the language he spoke. When the missionaries were allowed to land at the “Plymouth Rock of Hawai‘i”, the first thing they brought ashore was a black bible box. Upon opening the box, no Hawaiian could understand the writing. The Hawaiian priests declared that the prophecy had been fulfilled.6 Lono, the God of Peace, had finally returned in his new form.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Forty years later, after the death of Kamehameha the Great, Hewahewa, the highest kahuna in Hawai‘i and a direct descendant of Pa‘ao, became the first to set torch to a heiau and destroy it. When the old evil system was overthrown on the first kapu day announcing the coming Makahiki, Hewahewa, being the high priest, knew the Prince of Peace was on his way. Hewahewa knew the prophecy given by Kalaikuahulu a generation before. This prophecy said that a communication would be made from Heaven (the residence of Ke Akua Maoli, the God of the Hawaiians) by the real God. This communication would be entirely different from anything they had known. The prophecy also said that the kapus of the country would be overthrown.1 Hewahewa also knew the prophecy of the prophet Kapihe, who announced near the end of Kamehameha’s conquests, “The islands will be united, the kapu of the gods will be brought low, and those of the earth (the common people) will be raised up.” Kamehameha had already unified the islands, therefore, when the kapus were overthrown, Hewahewa knew a communication from God was imminent.2”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Contrary to popular belief, the missionaries did not force the Hawaiian people to desecrate their heiaus and destroy the images of their gods. The Hawaiian people, following the lead of the ali‘i, rose up and broke the bondage of that evil system on their own! The overthrow of the kapu system happened six months before the missionaries arrived!”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“What most people today regard as the religious system of the old Hawaiian people, was not their true religion—it was a foreign religion introduced by the invader Pa‘ao.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“To consolidate his power, Pa‘ao instituted human sacrifices and changed the Hawaiians’ religious rituals. He built the first luakini (human sacrifice) heiau (temple) on the Big Island (Hawai‘i) at Waha‘ula.5 Fornander wrote that “…there was a time before that, when human sacrifices were not only not of common occurrence, and an established rule, but were absolutely prohibited. Kapu ke kanaka na Kāne, ‘sacred is the man to Kāne’…”6 Pa‘ao instituted the oppressive kapu (tapu or taboo) system and the worship of elemental spirit gods such as Pele. Fornander says that Pele worship in Hawai‘i is only subsequent to this migratory period. The Pele cult was unknown to the purer faith of the older inhabitants and her name does not even appear in the creation accounts.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Most historians estimate that Pa‘ao came from Havai‘i around A.D. 1300. He arrived with his warriors, priests (kahunas) and new rulers (ali‘i). Havai‘i was the ancient name of Ra‘iatea of the Society Group. This group of islands is more commonly known by the main island of that group, Tahiti. (The author has elected to call these islands Tahiti in this book.) It seems that the earlier voyagers from Tahiti integrated more peacefully with the Menehune. Apparently, there was intermarriage with the Menehune inhabitants and the diminishing of class distinction between the Tahitian ali‘i and the commoners. The legends say that when Pa‘ao arrived, he regarded the high chief of Hawai‘i, Kapawa, a degenerate. The priests and ali‘i were not performing the rituals they had formerly performed in Tahiti to retain mana (divine power). They did not build the necessary heiaus (temples), perform the necessary human sacrifices, or wear the red feather malo (loincloth - the symbol of royalty in Ra‘iatea) of kings.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“The historian, Rudy Mitchell, writes that Pa‘ao was a kahuna nui (high priest), ali‘i nui (high royalty), famous navigator and a sorcerer of great power. He was an ali‘i nui of the sacred and powerful royal family of Ra‘iatea. Pa‘ao was from Vavau (Bora Bora). In ancient times, the royal house of Vavau conquered the other islands of western Tahiti and established themselves at Ra‘iatea. Although this family knew of ‘Io2, they established a new oppressive religious system with its chief place at Taputaputea.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Although every society has its problems, the evidence shows that the Hawaiians remembered the One Supreme God and worshiped him in relative peace until the priest Pa‘ao came.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Aloha is also a very interesting word. When broken down to its root words, aloha is: 1. Alo - The meaning of many words change over time, to find the following meanings for alo, we must go back to the ancient Samoan language (remember, the Hawaiians were also once the ancient Samoans). There were two languages in ancient Samoa, the common language and the high (chiefly/priestly) language. In the first Samoan - English dictionary, printed in 1862, alo is a chief’s child. A chief’s child was considered to be divine because the chiefs were considered to be divine.59 In the sacred high language of ancient Samoa, alo meant the son of God.60 2. Ha - breath, spirit, or life Hence, aloha means - the life or the spirit of the divine son of God. This then embodies the three parts of the One True God: the Father, Son and Holy Spirit, the One True God who created all things with his word and breathed life into all living things. To speak the word aloha to someone, then, is to say, “The spirit of the One True God be with you.” This explains why aloha is used to greet someone and to say farewell also; it is a blessing. This is the same way the Hebrews use the word, Shalom, which means divine peace. To greet someone with “Shalom” means, “The Peace of God be with you.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“The people of the Kumuhonua and Pa‘ao genealogies probably left at a later date. Their genealogies continue on through Lua Nu‘u and his descendants up until the twelve sons of Kinilau-a-Mano (Jacob). The story of a Jonah-like character, Naula-a-Maihea, is the last of the Hawaiian legends which correspond to the Hebrew. However, there is a large gap in the legends between the Kāne-Apua (Moses) story which occurred around 1450 B.C. and the story of Naula-a-Maihea (Jonah) which occurred around 760 B.C. The absence of any of the great Biblical events that occurred during this 650-year period in any of the Polynesian legends is glaring. Why were great events of Hebrew history like the story of Joshua and the walls of Jericho, Samson and Delilah, and David and Goliath missing? Why was there only the story of Jonah which occurred long after these events? The answer to this problem could be that these Proto-Polynesians (whether they were actually a part of Israel or were a people of the area who adopted the Hebrew genealogies and legends) probably left the Middle East shortly after the time of Moses. They then traveled to their next stop in Irihia (India). Sea trade had been flourishing between the Middle East and India for over a thousand years. Vessels would sail down the Tigris and Euphrates rivers to the Persian Gulf and from there sail along the coast of the Arabian Sea to the Indus River and other trading ports of India. The unusual story of Jonah would surely be told by Ninevite traders (Nineveh was the city Jonah went to) and could have been picked up by the Proto-Polynesian seamen of Irihia.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“When the Hawaiians arrived in Hawai‘i, they created places of refuge called Pu‘uhonua that were similar to the Cities of Refuge mentioned in the book of Numbers in the Bible. The Cities of Refuge of the Israelites and the Places of Refuge of the Polynesians (Places of Refuge are found throughout Polynesia) served the same function. They were places a person could flee to and, whether guilty or innocent, be safe from any harm. Some other similarities they shared were: 1. The areas of refuge were specifically designated as such. 2. The Cities of Refuge of the Israelites were designated in specific districts and were large enough for a man to live his entire life. Kamakau says that in ancient times, places of refuge were large divisions of land cut out from a district.37 They corresponded to an ahupua‘a subdistrict. The ahupua‘a was a pie-shaped portion of land that extended from the mountain to the sea. It was large enough and contained all that was necessary for a man to live his entire life. 3. The safety of the refugee extended only to the boundaries of the designated area. 4. The safety of the refugee was guaranteed not by earthly powers but by spiritual powers and authority. 5. In the Hebrew refuge, safety from harm was only extended until the accused person could receive a fair trial by his peers. If he were guilty, he was killed. (Deuteronomy 19:1-13) In Polynesia, there is some evidence that this was also the case.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Fornander says that from ancient times, the three genealogies he lists were considered as equal in authority and independent of each other. He considered them the most accurate of the many he received. The Kumuhonua and Pa‘ao genealogies were of the priests and chiefs of Hawai‘i. The Kumu‘uli genealogy was of the chiefs of Kaua‘i and O‘ahu. It is interesting that all three record the first man and his three sons, and Nu‘u (Noah) and his three sons. The Kumuhonua and the Pa‘ao genealogies both continue to include Lua Nu‘u who corresponds to Abraham and his two sons, Kū Nawao (corresponding to Ishmael) and Kalani Mene Hune (corresponding to Isaac). They also include the two sons of Kalani Mene Hune, Aholoholo (Esau) and Kinilau-a-Mano (Jacob), and Kinilau-a-Mano’s twelve sons. These genealogies end with Papa Nui, the legendary female progenitor of the Polynesian people. These genealogies are from the later comers to Hawai‘i, the people who came from Tahiti. The genealogy of Kumu‘uli includes Nu‘u (Noah) but does not include Lua Nu‘u (Abraham) or his descendants. This genealogy ends with Wakea, the legendary male progenitor of the Hawaiian people.29 One could speculate that the Hawaiian people are the joining of two different groups of Proto-Polynesians in the marriage of Papa and Wakea. One line, the line of Wakea, splitting off towards the east at the time of the Tower of Babel, and the other splitting off toward the east sometime after the Israelites entered Canaan.*”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“2. If Fornander, Kepelino and Kamakau conspired to falsify the accounts, they did a very poor job of it. Their legends differed and each gave different versions of the legends at different times. Their versions probably differed because they were handed down to them differently. As Handy says of the Marquesan sacred chants, “Every tribe had its own rendition of these sacred chants.”25 About the Kumuhonua and Nu‘u legends, Fornander says “so runs the Hawaii legends, but the legends of O‘ahu, Maui and Kaua‘i differ somewhat.”26 Fornander had heard at least four different versions of these legends. Their versions changed because they had heard different versions. If they were trying to promote Christianity, why didn’t they include any legends about Christ or New Testament concepts? After the “Moses” legends, why were there no legends about Joshua and Jericho, Gideon, Samson and Delilah, David and Goliath, Elijah and Jezebel, or the other great stories of the Old Testament? Why would they pick instead a very distorted version of the story of Jonah, an incident that occurred after all of these other great events?”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“1. These legends have similar counterparts not only in Polynesia but from every part of the world. The Hawaiian legends could be traced back for generations, and were known to various persons residing on different islands who had no communication with each other. Also, both the narrations and songs were best known by the very oldest of the people; those who never learned to read and whose education and training were under the ancient system. These legends were told to the missionaries by the Hawaiians before the Bible was translated into the Hawaiian tongue and before the Hawaiians knew much of the Bible. The Hawaiian who helped in translating the history of Joseph was amazed by its similarity to their ancient tradition.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“*Together with the rise in popularity of the theory of evolution, there has been in recent years in Hawai‘i, a movement to discredit the Kumuhonua and other legends that seem to validate the Biblical account of creation. Even Fornander wrote that he was inclined to doubt its (the legend’s) genuineness and to consider it as a “paraphrase or adaptation of the Biblical account by some semi-civilized or semi-Christianized Hawaiian, after the discovery of the group by Captain Cook. But a broader and better acquaintance with Hawaiian folklore has shown that, though the details of the legend, as interpreted by the Christian Hawaiian from whom it was received, may possibly in some degree, and unconsciously to him, perhaps, have received a Biblical coloring, yet the main facts of the legend, with the identical names of persons, and places, are referred to more or less distinctly in other legends of undoubted antiquity.”23 Some people even imply that Fornander (who had a Christian background), Kepelino and Kamakau (who were Christians), conspired and made up the Kumuhonua and other legends to validate the Christian faith. Having Christian backgrounds, they did use Biblical terms to describe ancient legends, therefore “coloring” them in a Biblical way. However, the accusation that the basic facts of their legends were made up is doubtful for several reasons:”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“As mentioned previously, Kalani-mene-hune was the progenitor of the Mene-hune people. The Mene-hune (the people of Mene) were the first Polynesian voyagers and settlers of the Pacific Islands. Beckwith says that they were a numerous and powerful race from whom the present race of Hawaiians are descended.4 This first group of people probably arrived in Hawai‘i before A.D. 400 from the Marquesas. They may have been semi-isolated here for 900 years until the next wave of voyagers came from Tahiti.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“The legend of Kalani-mene-hune corresponds to the story of Isaac in the Bible. He was the progenitor of the Mene-hune people and his name could be a description of the promise given to the people who arose from him, The People of Mene in Heaven. Kalani-mene-hune had two sons. The first, and the progenitor of the older branch of the Menehune people, was called Aholoholo, the Wanderer. The Bible says that the first son of Isaac was called Esau and that he was a hunter and a man of the field (Genesis 25:27). The second son of Kalani-mene-hune was called Kini-lau-a-mano. This name may be a picture of the people who would arise from him; the Many Descendants of Mano. He was the father of twelve sons and the original founder of the younger branch of the Mene-hune people. The second son of Isaac was called Jacob. Jacob also had twelve sons and was the progenitor of the twelve tribes of Israel.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“In the Bible, Abraham is called by God from the district of Ur in Chaldea, which is at the base of the Uratu Mountains, to move south into a new country. (The district of Ur is not to be confused with the city of Ur which was south of the promised land.) In Genesis 17:10, he is commanded by God to institute circumcision as a sign of his covenant with God. In Genesis 16, he sires a son by his slave woman Hagar called Ishmael. In Genesis 21, he sires another son by Sarah, his wife, called Isaac. In Genesis 22, Abraham passed a test of obedience to the Lord because he was willing to sacrifice his son Isaac. In the Hawaiian tradition, there is a man called Lua-Nu‘u (Nu‘u-Lua in the Samoan1), or “the second Nu‘u.” The Hawaiian legends add that he left his native homeland and moved a great distance until he reached a place called Honua-ilalo, the Southern Country. By the command of his god, Lua-Nu‘u introduced circumcision to be practiced among all his descendants. Lua-Nu‘u sired a son by his slave woman, Ahu, called Kū-Nawao (The descendants of Kū-Nawao, the Nawao people, were called the wild people) and a son, Kalani-mene-hune, by his chiefess wife Mee-haku-lani or Mee-Hiwa. He is also ordered by his god, Kāne, to go up on a mountain and perform a sacrifice.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“It is not clear when all the Polynesian people left for the Pacific. It seems that some left at the time of the scattering at the Tower of Babel. The legends indicate that some of them did not separate themselves at this point, but may have been a part of the people who later became the nation of Israel.*”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“There is no known Polynesian account of the Tower of Babel and the scattering of mankind upon the face of the earth. However, Fornander recounts a legend of the Fiji Islands concerning this event. This account states that in former ages men built a large tower to find knowledge of astronomy. The tower had risen far skyward and the ambitions of the builders seemed near to fulfillment. Suddenly the lower fastenings broke and scattered the workmen over every part of Fiji.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“The next in-depth historical account, in both the Hebrew and Polynesian traditions, is the story of the Great Flood. The hero of the Great Flood in Polynesia was called Nu‘u and his wife, Lili-Noe. The name, Nu‘u, is very similar to the Hebrew and Arabic names for this man, Nuh or Noah.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Schmidt writes “All primitive peoples without exception believe in another life.” The good go to a paradise or heaven while “The lot of the wicked is often described expressly as one of painful punishment, by fire and heat, as among the Ajongo Negrillos and the Souther Wiradyuri; but it may also be by cold, or by wanderings without rest.”28 Schmidt also writes that, “This belief in endless reward or punishment due the soul because of the way the individual conducted himself morally in this life is so widespread and characteristic in all of the ancient cultures, that it must have been a fundamental part of the oldest common religion and part of a moral code common to all.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“Also connected to this fall of the first man and woman was an animal called the Mo‘opeloa. Mo‘opeloa means The Serpent of Lies or Flattery (Mo‘o - serpent, lizard or reptile and pelo - to flatter, tell tall tales or lie). Mo‘o not only means lizard in Samoan but can mean envy.19 This crafty and lying reptile was also known as Ilioha. A part of this chant says, “The Ilioha, mischief-maker, stands on the land; He has caught the chief Kū-Honua, and Polo-Haina, the woman, the tabu chiefs of Kāne…”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“In the Hawaiian paradise called Kalana i Hau-ola, there grew the Ulu kapu a Kāne, the forbidden bread-fruit tree, and the ‘Ōhi‘a Hemolele, the sacred apple-tree. The ancient priests believed that the trouble and death of the first man and woman were connected to these trees. This was apparently corrupted over time by the Marquesans to necessitate human sacrifice. A Marquesan sacrificial chant frequently alludes to the “red apples eaten in Naoau,” and to the “tabooed apples of Atea,” as the cause of death, wars, pestilence, famine, and other calamities. The chant also says that “these can only be atoned for by human sacrifice.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“*Certain researchers of Hawaiian history over the years have doubted the authenticy of the Hawaiian creation accounts because of their striking similarity to the Biblical Genesis. However, these similarities are not unusual. Epics of Creation, found on tablets in the ruins of Babylon, Nineveh, Nippur and Ashur, also include all the main parts of the Genesis creation, as follows:”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“There are many accounts in Polynesia of the creation of man. Some of them state that the supreme triune God made the heavens and the earth in six days and rested on the seventh day. This is exactly as stated in the book of Genesis. The legends also say that, last of all on the sixth day, the triune God created man in the likeness of Kāne. Hence, man is also called Kāne. (In the Marquesas, the first man is called Atea after the creator of men, Atea) The body of the man was made of red earth and his head of whitish clay mixed with the spittle of the gods. When the clay image of Kāne was ready, the three gods breathed into its nose and it became a living being.1 Genesis 2:7 says, “And the Lord God formed man of the dust of the ground, and breathed into his nostrils and man became a living soul.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“There is very little left of the ancient traditions of Kū (or Tū) and Lono (Ono, Rongo). Perhaps Kū originally represented the Father aspect of God. Fornander says that he represented stability.42 The aspect of the Father that metes out judgement may have later caused the god Kū to be corrupted into the god of war and judgement, calling for the death of those who broke the “law” (kapus). Lono may have represented the Holy Spirit. A prayer offered to Lono during the Makahiki (the Hawaiian new year rites) says in part, “Send gracious showers of rain, oh Lono, Life-giving rain, a grateful gift,”43 Lono’s surname was Noho i ka Wai (dwelling on the water).”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time

“As time passed and corruption of the ancient accounts occurred, Kāne became known as the God of light and fresh water which are necessary for life.”
― Daniel Kikawa, Perpetuated In Righteousness: The Journey of the Hawaiian People from Eden (Kalana I Hauola) to the Present Time