The development of Hawaiian religion was largely influenced by the Polynesian culture brought to the islands by the first settlers. Over time the founding myths evolved to include slightly different characterizations and variations of old stories and poems. Their belief system was built around the forces of nature and their close connection to the deities. The major gods worshipped often took on these attributes. Ku was considered the god of war, Lono the god of peace, rain and fertility, Kane the god of sky and creation and Kanaloa the god of the ocean. The inhabitants revered the earth and all that it was comprised of and their religion thus reflected this explicitly.

Mythologies and Spirituality of the Hawaiians
At the center of their religion were their beloved mythologies. These elaborate stories which were passed down orally for centuries were molded by the narrators of the legends. Central characters remained unchanged, though their part in the dawn of Hawaiian civilization was altered over the course of time.

An important part of the mythologies is the Kumulipo, a chant which retells the tale of the creation within 1200 lines of verse. The natives believed that from the darkness came light and then the world. The period of creation is said to have lasted a period of several nights. On each night something new was formed, first the creatures of the sea, then the creatures of the land, then the gods and line of humans. The recital of these sanctified verses was led by the Kahuna and the priests who would perform the chant during the makahiki period.

The religious practices took on different forms as other immigrants came to the islands, typically from the South Pacific. The core value of spirituality's connection to nature remained a strong basis for worship. Gods, spirits and ancestors were included in the family trees of the natives. Some spirits were considered good, others evil, each with the power to occupy the body of the living. The world of the divine was not beyond the reach of humans and many natives claimed to be able to make contact with the supernatural world.

The spiritual medium was the Kahuna who had the power to communicate with the great deities. He would use his abilities to cure or treat the sick once given advice from the gods. The act of healing was also linked to the Kahuna's capacity to speak to other spiritual entities. It was believed that many ailments were in fact triggered by evil forces that could inhabit patients' bodies. Yet, this process was subtle and did not involve elaborate ceremony or special holy instruments. Spirits were prompted to leave the affected person through open communication with the Kahuna.

Specific spiritual laws known as the Kapu were put in place to ensure the purity of the natives. The system was brought to the islands from Tahiti by a chief priest in 1200 AD. The Kapu made clear what acts were allowed and those forbidden. The result of breaking any of these laws was punishable by death in a manner deemed necessary by the chief. Fearing the repercussions many natives observed the Kapu diligently.

Women were not allowed to eat with men at meal time. A separate eating place was provided for the women and children. Women could not enter certain structures, especially those built for the gods or the chief. Chiefs were not supposed to be touched nor were natives to stand too close to them. Fishing was restricted to a particular time period and women were not allowed to socialize during menstruation. There were many other taboos that were enforced throughout the islands. On some occasions breakers of the laws would be used as human sacrifices in various rituals.

The importance of prayer
Another significant aspect of Hawaiian religion was prayer. The act of praying was necessary in many areas of life. It was said during the process of building a house, while performing the lomilomi and during the construction of a canoe. The prayer was offered to a specific god based on the individual's needs. Prayers were said to Ku and Hina, polar opposites, during the collection of herbs. In the Makahiki season, prayers were generally reserved for Lono and in war time prayers were directed at Ku.

There were other less notable prayers that were used in daily life. These were said before eating, drinking, traveling and sleeping. The style of prayer was not entirely like that seen in Christianity. Hawaiians sat and held their heads high with their eyes open while praying. The prayers could be said in small temples, in front of shrines (koa), other sacred places, and at times were accompanied by sacrifices and offerings.

Hawaiian Religion 1800 - Present Day

The Kapu system came under attack by inhabitants who no longer wished it to be enforced. After the death of Kamehemeha, his young successor Kamehameha II was convinced to do away with the long standing laws by his father's two wives Kaahumanu and Keopulani. The wooden statues were soon after burnt by the natives and the enormous stone temples were destroyed.

This paved the way for religious freedom within the Hawaiian territories. The people were no longer bound to worship in a manner dictated by ancient traditions. Yet, many natives continued worshipping the old gods but in the way they chose. Some of the natives completely abandoned these traditions and created their own. This new found freedom would be short-lived when the missionaries brought with them the new religion that would spread throughout the islands.

Christianity touched the shores of Hawaii in 1820. Many of the natives were converted to the European religion though some continued practicing their own traditions. It was not until 1831 that a ban was enforced on the worshipping of idols. Inhabitants were forced to accept the one god "Jehova" over their polytheistic beliefs. The hula, bathing in public, chanting, the mele and expletives were also outlawed.

Despite the setbacks, the traditions associated with Hawaiian religion managed to survive after the influence of the missionaries had somewhat faded. A few of the natives had managed to pass on their beliefs, methods of worship and other practices by continuing them in hiding. At present the Hula is still performed on the islands both in a secular and spiritual sense. The religion has maintained much of its Polynesian roots while taking on a life of its own which is uniquely Hawaiian.

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