Every day, packages arrive at Hawaiʻi Volcanoes National Park brimming with strange contents: lava rocks, black sand, and apology letters. Across the Hawaiian Islands, restless visitors have mailed back more than 2,000 pounds of “stolen” stones, convinced that the fire goddess Pele has punished them. What is this phenomenon? And how does it reflect Hawaiian culture and law?
At its core, Pele’s Curse is the belief that anyone who takes natural materials from Hawaii – especially volcanic rock or black sand – will suffer misfortune until the item is returned. It is said that Pele, goddess of volcanoes, considers the islands’ stones her “children” and will pursue those who disturb them. In practice this means that tourists who pocket a bit of lava or sand may find themselves plagued by accidents, illness, financial setbacks, or relationship woes, and seek relief by mailing the materials back with contrite letters.
The legend is not rooted in ancient Hawaiian religion but has taken on a life of its own in modern times. Still, it carries elements of reverence: in Hawaiian thought, all natural objects hold mana (spiritual life-force), so removing a stone can be seen as disrespecting the land and its deities. Tourists and guidebooks often list the “curse” as a warning: covered items include lava rocks of any kind, volcanic glass (“Pele’s hair” or “Pele’s tears”), black beach sand, pumice, and even shells or coral from the islands. The curse is usually said to last indefinitely – only sending the items back to Hawaii (often to the National Park) will end the bad luck.
The specific rule is literal and broad: federal law prohibits removing any mineral or natural material from U.S. national parks, making the “curse” redundant from a legal standpoint. But the myth adds emotional weight that an official statute lacks.
Over the past decades, this belief has prompted an almost comical flow of returned rocks. Hawai‘i tourism grew to over eight million visitors per year, and as one park ranger put it, “not nearly as many pounds leave the islands, but what returns is enough to frustrate those who handle the volume”. Hawai‘i Volcanoes National Park alone receives mail every day from concerned travelers – often spiking after sensational news stories. The predictable refrain is that misfortunes cease once the rock is returned: “I am no longer dubious about Pele’s powers,” wrote one visitor in 1974.
To understand Pele’s Curse, one must first meet Pelehonuamea – in Hawaiian belief, the volatile goddess of volcanoes and fire. According to tradition, Pele (pronounced PEH-leh) was born in Kahiki (often associated with Tahiti) and journeyed across the Pacific to the Hawaiian Islands. She carried an egg on her back, which later hatched into Hiʻiakaikapoliopele, her youngest and favorite sister. In moʻolelo (traditional stories), Pele’s elder sister Nāmakaokahaʻi, goddess of the sea, pursued her in a legendary sibling rivalry. After various battles, Pele was mortally wounded on Kauaʻi, but her spirit continued to live in the volcano at Kīlauea on Hawaiʻi Island.
In Hawaiian religion, Pele is a powerful dual figure: both destroyer of land and creator of new earth. Ancient chants say her domain is Halemaʻumaʻu, the fire pit at Kīlauea’s summit, where “the presence of Pelehonuamea is not approached with fear, but with respect”. Her many epithets – “Madame Pele,” “Tūtū Pele,” “Pelehonuamea” (Pele of the sacred land), “Ka wahine ʻai honua” (the earth-eating woman) – reflect her passionate, unpredictable nature. She is also closely tied to hula dance; the famed “Pelehonuamea” chant and fiery hula performances honor her.
Pele’s family tree is vast. Her mother is Haumea (earth mother) and her father Kāne Milohai (god of thunder). Her siblings include the sea god Nāmaka (who nearly drove Pele from the islands) and Hiʻiaka (goddess of hula and plants). Other brothers (like Kamohoaliʻi of the sharks, Kānehekili of thunder) populate the pantheon. Hiʻiaka’s saga (the quest for Pele’s lover Lohiʻau) is itself a major Hawaiian epic. All these stories emphasize Pele’s connection to the land: she literally shapes the islands with lava. In her temples (heiau) and oral tradition, Hawaiians always treated volcanic rock as sacred, abiding by chants and offerings before even speaking of Pele.
Modern Hawaiʻi continues this respect. Cultural experts remind visitors that taking anything from Pele’s realm violates deep Hawaiian values of aloha ʻāina (love of the land). As one Hawaiian studies professor notes, “rocks in Hawaii have their own personalities… Rocks from the volcano are made by Pele and they are kapu… it is definitely bad luck to take them away from the volcano”. Many Hawaiians believe each lava stone embodies Pele’s creative power. Local custom even teaches visitors to ask permission from Pele before crossing her land, and offerings of ʻōhelo berries or chants may be given during volcanic ceremonies. Thus, in belief and practice, Pele is not vengeful in a petty way – she is honored as a vital force. The narrative of her cursing souvenir-takers is largely a modern twist on an ancient respect for the earth.
Scholars and park officials agree: Pele’s Curse as a legend is almost certainly a 20th-century invention, not an ancient Hawaiian taboo. In the 1940s and 1950s, park rangers and tour guides grew frustrated by the steady stream of stolen lava fragments. One of the earliest documented threads of the curse story comes from 1946, when “a park ranger, tired of visitors taking rocks as souvenirs, created the story of the ‘curse’ as a way of discouraging the practice”. Researchers Linda Ching and Robin Stephens, who compiled hundreds of Pele letters, date the origin precisely to that year. Other accounts note that tour bus drivers similarly invented warnings (couched as Pele’s displeasure) so that guests would not dirty vehicles with dust and rocks.
These historical investigations are echoed by official statements. A U.S. National Park Service interpreter wrote internally that “There is NO ‘Curse of the Rocks’” – it was a legend that “gained traction in the 1940s or 1950s when tour guides grew tired of cleaning their vehicles”. Even longtime Hawaiians say the specific curse is not part of the indigenous tradition. In recent interviews, park representatives bluntly note “no records, documentation or cultural history” supports the idea that Pele cursed rocks. The late artist and historian Herb Kane similarly suggested in 2017 that the notion was invented by modern guides or missionaries, not by Native Hawaiians.
Yet the legend’s persistence isn’t entirely divorced from Hawaiian concepts. The idea that objects hold mana is very old. Traditional practice requires chants, offerings, or kapu (religious taboos) when interacting with sacred sites. So the story of a stone taking “revenge” taps into deeper themes of respect. As one Hawaiian cultural expert observes, even if the curse itself is manufactured, it reflects a genuine belief that earthly elements – especially those born of Pele’s fires – should not be abused. Still, care is taken not to conflate the tourist legend with authentic kahuna lore. In academic terms, Pele’s Curse is a modern folkloric narrative about culpability: it leverages Hawaiian motifs (Pele’s power, sacred stones) to influence behavior, much like saying “the forest will take you” might stop campers from littering.
Whatever its provenance, the curse narrative now serves a practical purpose: it helps deter the illegal removal of protected park resources. (As one ranger wryly noted: “Even though there is no foundation in the myth… to indicate Pele cursed rocks,” the idea is “almost impossible to dispel” once it is out there.) The Park Service quietly appreciates the deterrent effect: Ferracane says it’s better that the fear is “offensive to the myth” than for people to keep plundering the land. In short, Pele’s Curse is a 20th-century legend, not an ancient law – but it echoes the authentic principle that Hawaiian land is sacred.
Despite its modern origin, Pele’s Curse has inspired dramatic tales. The National Park routinely receives hundreds of pounds of rocks mailed from the mainland. For many returnees, the curse seems very real. Letters and boxes arrive describing a litany of misfortunes: heart attacks, car accidents, broken bones, business failures, and the sudden end of relationships. People often say “I don’t believe in curses, but…” followed by a detailed apology to Pele.
Case studies abound. In the Waikoloa newsletter, one teacher wrote in 1974: “I took them [lava rocks] to demonstrate to my classes. Since doing so I have been in an auto accident, taken two severe falls, had my basement flooded and spent numerous hours in doctors’ offices… I am no longer dubious about Pele’s powers.”. Another recounted: “I met the man who I eventually married. For the past 16 years this man has made my life miserable. I am truly sorry for taking the lava rock and I would like for it to be returned to its place of origin.”. Hundreds of such letters exist, often accompanied by photographs or small rocks from far-flung beaches.
Reporters and researchers have tallied the effects. Heather Whitesides of Haleakalā NP noted that in 2017 they received 1,275 rocks by mail – about 100 per month. Park staff in Hilo agree that “thousands of pounds” come back annually. These returns typically include a confession of wrongdoing and a plea: “please return these to my goddess of fire.” Correspondence often mentions personal crises: illness befalling family members, financial ruin, relationship strife. Observers note a common thread of guilt. As Dr. Mitsuo Aoki (religious scholar) wrote after studying the letters: “The letters sent… from believers of Pele’s Curse resonate with guilt… The deeper the guilt, the more awesome the consequences.”. In other words, people assume their bad luck must be caused by the rock, reinforcing the superstition.
Numerous letters describe relief after returning rocks: “the curse was broken,” they say, reporting new luck in health or job. Park volunteers hear these stories daily, and often greet returnees with practical care – freezing or cleaning the rocks and placing them in gardens away from native substrates. (Haleakalā now freezes all incoming rocks for 30 days to kill hidden microbes, and permanently displays them outside the visitor center.) While the actual causal link is dubious, the real-world consequence is that many items are brought back, hopefully discouraging future theft.
No single curse effect is universal, but common themes recur in the correspondence. Victims report medical crises (heart attacks, strokes, infections), personal losses (car or home accidents, theft, sudden death of a loved one), and financial setbacks (job loss, business failure) after taking Hawaiian rocks. Many letters read like confessions: “I lost my job, my car broke down, my child got sick – and then I found these rocks I took.” Statistically it’s impossible to determine the curse’s “hit rate,” but psychologists say confirmation bias is at work: people notice and remember bad events that coincide with an object they knowingly removed, while ignoring countless uneventful trips without misfortune. Yet for the believer, the correlation is all that matters.
From a skeptical viewpoint, Pele’s Curse is a folklore construct, not a proven phenomenon. Scientists and psychologists attribute the reports to coincidence, guilt, and cognitive bias. As Dr. Mitsuo Aoki and other experts have noted, the humans mind instinctively searches for causes in times of uncertainty. Removing a sacred object, then encountering random misfortune, provides a convenient culprit. Psychologists point out that this is akin to the nocebo effect: believing one is cursed can be harmful in itself.
Frederick Dreier, writing for Outside magazine, phrases it plainly: the “curse” has no foundation in Hawaiian culture – it’s a taboo born of 20th-century tours, and the supposed “lifting” of bad luck comes from psychological relief. University of Hawaii anthropologists similarly warn against sensationalizing: Pele’s many legends do not include a curse on souvenir-stealers. As a park official says bluntly, “It’s illegal to take anything from parks…but [the curse] doesn’t require government enforcement – people enforce it themselves by their fears”.
This is not to trivialize Hawaiian spirituality. Hawaiian belief systems do include the concept of mana and familial ancestors (aumākua). The cultural significance of Pele herself is beyond dispute. But even Hawaiian practitioners interviewed for Pacific Standard emphasize: it’s better to hold a mindset of respect than fear. One said that if someone took a rock unknowingly, “I would recommend a ceremony rather than sending the rocks back. Say, ‘Release me from this kapu; I oki (end) this.’ Just let it go.”. In other words, reconciliation through ritual (on one’s home island) may be more appropriate than mailing rocks across the ocean.
Ultimately, belief in the curse persists because it works on a human level. People find meaning in their experiences, and the story of Pele punishing theft is a compelling narrative. It also has a beneficial social function: it protects fragile ecosystems by discouraging souvenir-taking. In that light, many park officials quietly shrug: whether or not one believes, the “curse” has deterred some illegal collecting. As one ranger noted, the letter-writers themselves often admit “things without remedy should be without regard: what’s done is done,” yet they send stones back anyway – perhaps finding peace in the act. Pele’s Curse, real or not, serves as a potent reminder of consequences, imagined or otherwise.
Beyond rocks and letters, Pele features in Hawaii’s rich folklore as an active character. Many locals tell chilling stories of encountering Pele incarnate. The classic motif is the “vanishing hitchhiker”: a woman in red or white appearing on remote roads around Kīlauea, asking for a ride. After being declined or helped, she mysteriously disappears, leaving behind a feeling of uncanny awe. Some versions have her appear as a dazzling young woman with lava-like hair, others as an old crone. She may be seen dancing on the edge of the crater or accompanied by a white dog – both are traditional attributes. In every tale, those who glimpse Pele have a duty: they must hurry to warn others of impending eruption. One folklorist notes that the story of Pele’s reappearance before eruptions is a Pacific analog to legends like Chicago’s Resurrection Mary or Florida’s Crybaby Bridge – perhaps serving as a way for communities to feel agency before natural disasters.
Though these modern ghost-stories make headlines, even scientists respect their symbolism. For example, a 1905 eruption of Kīlauea was famously prefaced by reports of Pele rising from Halemaʻumaʻu in moonlight (oral accounts recorded later). Witnesses claimed glowing apparitions danced at the crater’s rim. Whether true or not, such stories link the goddess to the actual geologic volatility of the islands. The U.S. Geological Survey’s Hawaiian Volcano Observatory acknowledges them as part of local knowledge, even as it monitors earthquakes and lava flows. In that sense, Pele “appears” when real warnings occur.
Local Perspective: “I’ve heard dozens of Pele stories,” says Kalani, a Hawaiian cultural practitioner from Puna. “She’s not a horror story to us, she’s like family. Sometimes she comes in strange ways to remind us we should behave respectfully. But those who meet her usually remember it forever. They say she was beautiful… and that you just know you’ve seen something sacred.”
In summary, Pele’s modern “appearances” add color to Hawaii’s living mythos, but are mainly seen as cautionary tales rather than evidence of an active curse. They reinforce the idea that this land is alive with its own spirits, and that visitors should tread lightly.
Given how widespread the legend is, many visitors want practical advice. The consensus answer is simple: return the rock (or item) to Hawaii. Although this is mostly a psychological remedy, it is the ritual expected by the myth. The official instructions are straightforward:
Hawaiʻi Volcanoes National Park
Attn: Lava Rock Returns (or Pele)
P.O. Box 52, Hawaii National Park, HI 96718-0052
(The park’s official address is on file and clearly listed on its website.) Put “Return of Rocks” on the package to ensure it reaches the rangers, not lost as contraband mail. 5. Pay extra postage: Be sure to get delivery confirmation (certified or tracking), in case you want proof of shipment. One Hawaiian travel guide notes: “No one is going to call you to say your rock arrived… pay a little extra for an Electronic Delivery Confirmation”. This way you know when the package is received.
Insider Tip: If you can, ask the post office for a “return to sender” address card, fill it out, and include it inside the package (not taped on the outside). That way the park can send you a receipt of sorts. Also, hold onto your receipt until you get confirmation of delivery.
Park personnel have noted that after rocks arrive, those who mailed them often report feeling immediate relief. Whether that’s a real lift of the curse or simply the psychological comfort of having done the “right thing,” it’s the story. Keep in mind: federal law already forbids rock removal, so in reality you’re not only placating Pele, you’re correcting a legal misstep.
Finally, remember what returned rocks become: at Haleakalā, they are placed outside the visitor center for display; at Hawaiʻi Volcanoes NP, some end up scattered on park grounds. Park staff insist they don’t worship them – the rocks are treated as unwanted souvenirs, like returned library books. From a Hawaiian perspective, some talk about ho‘oponopono (making things right) through ceremony or mental release, rather than physically mailing the rock. Regardless of approach, the key message is respectful: cease disturbing the landscape and ask forgiveness in spirit if not by mail.
Beyond myth, there is a hard legal reason not to pocket Hawaiian rocks. U.S. law flatly prohibits removing any natural resource from national parks. Title 36 of the Code of Federal Regulations (36 CFR § 2.1) makes it illegal to dig up, disturb, or remove “any mineral resource (including in situ rock, petrified wood, or fossils)” from a park. In lay terms, even a single grain of sand belongs to the park. This rule applies to Hawaiʻi Volcanoes, Haleakalā, and every U.S. national park without exception.
Penalties for violating these rules can include hefty fines – up to thousands of dollars – or even arrest, though enforcement against casual souvenir-takers is rare. More often, rangers focus on educating visitors. As tourism coordinator Jessica Ferracane put it, “It’s illegal to take anything from parks: rocks, plants, minerals, anything”. She frames the rock removal as an “environmental desecration,” disrupting scientific and cultural resources.
There are practical reasons for the law too. National parks serve as outdoor laboratories and museums. A lava rock’s location and age contribute to the geological story of the islands. Once it’s removed, a piece of that puzzle is lost. Similarly, black-sand beaches are dynamic systems; scooping sand for souvenirs accelerates erosion and destroys habitat for nesting turtles or insects.
Practical Information: You can find the park rule cited on the NPS website: 36 CFR § 2.1 prohibits removing or digging any resource (plants, rocks, animals) from park lands. Always assume the answer is NO unless explicitly posted otherwise (for example, you may collect driftwood at some parks, but not in Hawaii).
In short, the easiest way not to incur Pele’s displeasure or get in legal trouble is: don’t take any rocks. The curse might be a legend, but the law is very real. While no one in Hawaii is going to manhunt a tourist for a rock, the message from authorities is consistent: leave the landscape intact, and respect that these islands are the sacred home of the Hawaiian people.
The deeper lesson of Pele’s Curse may be one of respect for the land and Hawaiian culture, rather than fear of supernatural punishment. In Hawaiian worldview, humans are part of nature – or ʻohana with the land (ʻāina). There’s a concept called aloha ʻāina, literally “love of the land,” which underpins local attitudes. To native Hawaiians, everything has life force, and the land itself is an ancestor. Taking rocks “for free” without acknowledging their significance is seen as selfish and disrespectful behavior.
Rather than fixate on a curse, many Hawaiians emphasize positive practices. Before leaving an offering at Puʻu Pua‘i or beginning a climb up Kīlauea, one might chant oli (invocation) to Pele. Common offerings include ʻōhelo berries, which must be eaten by the priest before presenting any to Pele. Visitors are encouraged to observe kapu: for example, it was (and in private ceremonies still is) considered mandatory to chant or pray before eating ʻaʻala (ʻōhelo), because it is sacred to Pele.
Local hula communities also honor Pele through dance and chant, conveying that respect creatively. Many Hawaiian cultural experts note that eruptions themselves are not seen as malevolent but as Pele renewing the land for future generations. Thus, in a balanced view, Pele is not “out to get” people, but she is ever-present. The so-called curse is far less significant than the broader message: treasure the land you stand on.
Local Perspective: “Pele isn’t evil,” says kumu hula (master teacher) Kaleo, “and we’re not pleading with her to spare us. We’re showing aloha.” He explains that offerings and chants are acts of gratitude; if you must take anything (for a good reason), you do so with permission. “Tourists have no idea how we revere these places,” he adds. “It’s not about curses – it’s about honor.”
In practical terms, being a respectful visitor means educating oneself. Read up on Hawaiian myths, attend a cultural talk, and always treat the environment with care. Avoiding Pele’s Curse should come naturally if one enters Hawaii’s volcano regions with humility. Indeed, some Hawaiians feel the curse myth, while not originally theirs, has one silver lining: it makes more people aware of aloha ʻāina. As one elder put it, “At least the story reminds them, Hawaiʻi is a special place, treat it as such.”
Rather than focus on forbidden items, let’s turn to positive advice: enjoy legal and culturally respectful Hawaiian souvenirs. There are plenty of ways to remember Hawaii without hauling away a fragment of Pele’s dominion.
Insider Tip: If you brought back a rock and now worry, the best “souvenir” you can give back is trust. Consider attending a short Hawaiian chant or blessing ceremony if available, or simply make a quiet wish of goodwill to Pele and the land. Many Hawaiian elders say a respectful heart matters as much as any ritual.
By choosing legal and ethical souvenirs, you carry home not just objects but the values of Hawaiʻi – respect, gratitude, and aloha. And you’ll have the satisfaction of knowing you legally can keep them, with no need to return anything.
What exactly is Pele’s Curse? Pele’s Curse is the modern legend that taking lava rock, sand, or other natural items from Hawaii will bring bad luck. It reflects traditional Hawaiian respect for Pele, but the specific “curse” story was popularized in the 20th century.
Is Pele’s Curse an ancient Hawaiian belief? No. Researchers have found no evidence of this curse in traditional Hawaiian religion. The story appears to have been invented by park rangers or tour guides in the mid-1900s to deter souvenir theft.
Who is Pele and why does she matter? Pele is the Hawaiian goddess of volcanoes and fire, honored as the creator of the islands. Her home is the Halemaʻumaʻu crater at Kīlauea. Hawaiians revere Pele with offerings and chants; she embodies both the destructive and creative power of volcanoes.
What happens if you take lava rocks or black sand? Removing volcanic rocks or sand from any Hawaiian national park is illegal (36 CFR § 2.1 prohibits it). Beyond the law, some people believe they will experience misfortune until the item is returned. There’s no scientific proof of the curse, but many tourists are reluctant to risk it, given the stories.
Can taking lava rocks really give you bad luck? There’s no documented causal link. Most experts attribute reported “curses” to coincidence and guilt. People who take rocks and then suffer random setbacks may blame the curse. Psychologists note that the expectation of punishment can make misfortunes feel more meaningful.
Are any items exempt from the curse? Generally, no. The superstition usually includes any native rock or sand from the islands. Purely synthetic souvenirs (plastic, glass from other places) are not affected. The safest assumption: if it’s a natural object that grew here, do not take it.
Is it illegal to take rocks from Hawaii? Yes. By federal law, removing geological or biological materials from national parks is prohibited. Fines can be imposed if caught. Many visitors get away without punishment, but it’s a form of theft from public land.
How do I return rocks or sand to lift the curse? Mail them to the appropriate park with a note. For Hawaiʻi (Big Island), send to Hawaiʻi Volcanoes NP, PO Box 52, Hawaii National Park, HI 96718-0052. Freeze the rock for 30 days before mailing (per park guidelines). Include a short apology letter if you like. No reward is expected – the park staff simply discard or display returned items.
Do apology letters really help? Only insofar as they may make the sender feel better. The park staff read many letters but take no official action. In Hawaiian thinking, humility and respect (through ceremony or goodwill) are more important than words.
What cultural beliefs should visitors know? Hawaiians believe in mana and ʻohana with the land. Always ask permission of Pele (even silently) if visiting volcanic areas, and be aware that many places have kapu (sacred) rules. Do not take anything (rocks, plants, artifacts) from parks. If offered a plant or rock by a local, accept it with gratitude; if you find something, leave it. When in doubt, follow signage and ask a ranger – they are there to help you observe protocols respectfully.
Have there been famous cases of Pele’s Curse? Famous stories include an Ohio family who mailed back a suitcase of sand after a series of tragedies, and multiple viral letters on social media. In reality, thousands of ordinary travelers have shared their experiences online or in news features. Some come from people in Europe, Asia, or America who unknowingly took souvenirs and later attributed random bad events to Pele.
Can I take anything home safely from Hawaii? Yes – items you purchase or legitimately obtain. Good examples: Kona coffee, macadamia nuts, aloha shirts, ukuleles, locally made art, or gemstones that were commercially mined. Lava rock jewelry bought in stores is generally safe. The main rule is never to harvest something yourself from the park or beach. A quality guide or visitor center can suggest many authentic souvenirs that leave the land untouched.
At first glance, Pele’s Curse is a spooky travel tale – an exotic warning that adds thrill to a Hawaii vacation. Beneath the surface, however, it carries a lesson: respect the land and its culture. Whether one believes in the goddess or not, the core message is universal. Hawaii’s heritage teaches that the earth is not a commodity, and taking from it without gratitude invites regret. In this sense, the “curse” is less about punishment and more about accountability.
Americans often leave Hawaii with beach tans and shell necklaces; those who heed Pele’s Curse may also depart with newfound humility. As one cultural expert phrased it, the true “curse” would be to remain unaware of Hawaiian values while benefiting from its beauty. Modern visitors can choose to see the legend as either a charming myth or a serious moral. The writer Spencer Johnson (of One Minute Manager) summarized it well after reading return letters: “The curse is not the power; it is the belief we hold that affects us so strongly… It’s always better to honor a place with aloha”.
So yes, drop that rock back in your suitcase – but more importantly, leave Hawaii with a story: that you learned why these islands’ rocks were never meant to be souvenirs, and that honoring Pele (and the people of Hawaii) means protecting her sacred home. In the end, the legend of Pele’s Curse reminds every visitor of one abiding truth: Hawaiʻi is a special place, and some things are too precious to take home.
