5/4/2019
The Law of the Splintered Paddle
Have you ever heard of the law of the Splintered Paddle? This law can be found in the Hawaii State constitution, Article 9, Section 10 and states “Let every elderly person, woman, and child lie by the roadside in safety.” It is a law that has been set in place since 1797 by Kamehameha I. Over the history of this law, many variances and translations have occurred regarding the story of the laws origin. In this paper we will look at four different sources that reference this law of the Splintered Paddle. Each source comes from different times, places, and lenses that add or take away various aspects of this story. We will also go over some of the similarities and differences in storytelling styles, details, and possible biases.
The first and earliest source we will look at comes from the 1906 “The Hawaiian Annual”. This was an annual compilation of information regarding topics and data of Hawaii published by Thomas G. Thrum. Topics included mythology, language, censusʻs, budgets, etc from around Hawaii by various sources. In this particular translation and the earliest of the sources we will go over regarding Kamehamehaʻs Law of the Splintered Paddle, we will be able to look at a translation done by C.L. Hopkins who was a Hawaiian interpreter for the supreme court. In this compilation of Hawaiiʻs information and statistics we find our story titles in an article called “Mamalahoa, an Ancient Hawaiian Law” (pg. 81-86). Here it is is interesting to note that Thrum is not the one who has prepared this story. We find a name C.L. Hopkins and attached is his title as Hawaiian Interpreter Supreme Court. Some of the more noticeable aspects of this version is the tone in which the story starts, the kind of vocabulary used. But more interestingly is the kind of dramatized details provided in this version that pulls the reader to engage in his emotions and follow the writers powerful storytelling methods. Hopkins version of the story is full of details, drama, and even historical names and stories that have cultural and political influence. Despite announcing in his opening of his article that this is a “true and complete narrative” which is quite questionable, Hopkins does give honor and respect to many of the ideas of Hawaii that include the history of Hawaii, historical and significant places, and important Hawaiian names and some moral characteristics. Despite wondering how Hopkins has obtained the kind of details, quotes, and insights, within this story; for me it was an interesting read that gave provided context regarding how the law of the Splintered Paddle emerged. For readers during that time I would sense this kind of informational entertainment was the common way in which made this story memorable. Even more so, the position held by Hopkins would have made this story credible. Here in this version “Mamalahoa, an Ancient Hawaiian Law” we can remember the story of Kamehameha and his companion that He dearly cherished.
The second source we will look at comes from the 1923 “Westervelts Hawaiian Historical Legends” by W.D. Westervelt. In this source we see less diversity in its cultural interpretation and rigid vocabulary in his descriptions. Westervelt’s brings attention to himself as author of many of Hawaiiʻs stories, legends, and mythology. Within the preface of his book “Hawaiian Historical Legends” Westervelt takes freedoms to make off taste claims and highlight his ignorance of Hawaiiʻs history and mythology. Even a step further Westervelt builds himself up as now the hero of Hawaiiʻs “great assistants” for “searching for these fragments of Hawaiian history”.
Westervelt’s story of the “Law of Splintered Paddle” does carry a full story but his sentence patterns are shorter and less enthusiastic. Unlike Hopkins version, Westervelt’s story is harder to read and lacks flow. Even more so, Westervelt bipolar descriptions of Kamehameha and hard to follow story line if filled with insertions of westernized perceptions and judgments of cultural practices and terms. Kamehameha in this story is called “the Only-Only”, who was chosen to be king by a number of influential chiefs, who in this story Westervelt claims that this “pagan conscience” came to a sense of just dealing only after this incident.
Our third source comes from “Folktales of Hawaii” collected and translated by Mary Kawena Pukui and Laura C.S. Green published in 1995. Here the story of the Law of the Splintered Paddle is told by a relative of Mary Kawena who’s name is Kaluhiokalani. Mary Kawena has been known to be one of Hawaiiʻs most beloved preservers of Hawaiian culture, language, and stories. Her collected and translated folktales of Hawaiʻi gives us yet another perspective and version to compare and contrast Kamehamehaʻs law. Mary Pukuiʻs translation is a pleasant read that captures the essence of the story in a concise way. After reading both Hopkins and Weserveltʻs translations of the law of the splintered paddle, Pukuiʻs translation beautifully combines both stories in a way in which readers can understand. Pukui leaves out much of the “fluff” or fillers of the past two stories and goes straight to the point of how the law came to originate. What is highly appreciated here is her minimal input of adjectives, unnecessary details, and mustering up a dramatic setting. As Pukui continues to advance the cultural data base of Hawaii readers can pass on this story with ease and excitement. What is quite interesting here in this translation is the incident of the fish spear. In past stories, the fish spear becomes an obstacle in Kamehameha’s life, in this story it is a way in which Kamehameha contemplates. Furthermore, in this story Kamehameha takes it a step further to abolish human sacrifices. None of these details are mentioned in our past two sources but Pukui does make references to Westervelt and Fornander as sources in which adaptations of those versions could have took place.
And finally our fourth source comes from the Hawaii Legal Auxiliary in connection with members of the Hawaii State Bar Association. Here the story of the Law of the Splintered Paddle has an educational flavor to it. Located in the material are illustrations by Dietrich Varez with moral and connotations, bold text, and even a glossary of Hawaiian terms. This addition is the most current compilation of all four translations we will be looking at. Here we find the evolution of our past four translations of Kamhehamehaʻs law now transitioned into educational material for the masses. This work done by the Hawaii Legal Auxiliary can be a great example of works from the past can be available for the present to teach the future.
In summary one can imagine the constant progression and steadfastness of humanity to adapt, analyze, and utilize the accumulation of history to advance consciousness. As example of past translations of Kamehamehaʻs law it is not left up to the translators alone, but of the active alive audience and people that perpetuate the ideas. In this paper we have seen that there are no perfect persons but each set of ideas and information that has been passed down become vital for the next set of people to analyze.
