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diff --git a/39195.txt b/39195.txt new file mode 100644 index 0000000..dd6b423 --- /dev/null +++ b/39195.txt @@ -0,0 +1,7660 @@ +The Project Gutenberg eBook, Legends of Gods and Ghosts (Hawaiian +Mythology), by W. D. (William Drake) Westervelt + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Legends of Gods and Ghosts (Hawaiian Mythology) + Collected and Translated from the Hawaiian + + +Author: W. D. (William Drake) Westervelt + + + +Release Date: March 18, 2012 [eBook #39195] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK LEGENDS OF GODS AND GHOSTS +(HAWAIIAN MYTHOLOGY)*** + + +E-text prepared by Bryan Ness, Katie Hernandez, and the Online Distributed +Proofreading Team (http://www.pgdp.net) from page images generously made +available by the Google Books Library Project (http://books.google.com) + + + +Note: Project Gutenberg also has an HTML version of this + file which includes the original illustrations. + See 39195-h.htm or 39195-h.zip: + (http://www.gutenberg.org/files/39195/39195-h/39195-h.htm) + or + (http://www.gutenberg.org/files/39195/39195-h.zip) + + + Images of the original pages are available through + the the Google Books Library Project. See + http://books.google.com/books?vid=qqETAAAAYAAJ&id + + + + + +[Illustration: KE-ALOHI-LANI] + + +LEGENDS OF GODS AND GHOSTS (HAWAIIAN MYTHOLOGY) + +Collected and Translated from the Hawaiian + +by + +W. D. WESTERVELT + +Author of "Legends of Old Honolulu" and +"Maui, a Demi-God of Polynesia" + + + + + + + + +[Illustration] + +Boston, U.S.A. +Press of Geo. H. Ellis Co. +London +Constable & Co., Ltd. +10 Orange St., Leicester Sq., W.C. +1915 + +Copyright, 1915, by +William Drake Westervelt +Honolulu, H.T. + + + + +TABLE OF CONTENTS + + CHAPTER PAGE + INTRODUCTION v + I. THE GHOST OF WAHAULA TEMPLE 1 + II. MALUAE AND THE UNDER-WORLD 14 + III. A GIANT'S ROCK-THROWING 21 + IV. KALO-EKE-EKE, THE TIMID TARO 26 + V. LEGENDARY CANOE-MAKING 29 + VI. LAU-KA-IEIE 36 + VII. KAUHUHU, THE SHARK GOD OF MOLOKAI 49 + VIII. THE SHARK-MAN OF WAIPIO VALLEY 59 + IX. THE STRANGE BANANA SKIN 66 + X. THE OLD MAN OF THE MOUNTAIN 74 + XI. HAWAIIAN GHOST TESTING 84 + XII. HOW MILU BECAME THE KING OF GHOSTS 94 + XIII. A VISIT TO THE KING OF GHOSTS 100 + XIV. KALAI-PAHOA, THE POISON-GOD 108 + XV. KE-AO-MELE-MELE, THE MAID OF THE + GOLDEN CLOUD 116 + XVI. PUNA AND THE DRAGON 152 + XVII. KE-AU-NINI 163 + XVIII. THE BRIDE FROM THE UNDER-WORLD 224 + APPENDIX: + The Deceiving of Kewa 241 + Homeless and Desolate Ghosts 245 + Aumakuas, or Ancestor-ghosts 248 + The Dragon Ghost-gods 255 + Chas. R. Bishop 259 + Partial List of Hawaiian Terms 260 + Press Notices 264 + + + + +LIST OF ILLUSTRATIONS + + + KE-ALOHI-LANI Frontispiece + OPPOSITE PAGE + IMAGES OF GODS AT THE HEIAU 12 + FROM A TARO PATCH 28 + KUKUI-TREES, IAO VALLEY, MT. EEKE 50 + A TRUSTY FISHERMAN 64 + THE MISTY PALI, NUUANU 120 + DANCING THE HULA 140 + BREADFRUIT-TREES 160 + A YOUNG CHIEF OF HAWAII 188 + THE HOME OF THE DRAGONS NEAR HILO 198 + COCOANUTS 222 + THE HOME OF KEWALU 230 + FISH PLATES IN COLOR + + + + + * * * * * + + PRONUNCIATION + + * * * * * + +Readers will have little difficulty in pronouncing names if they +remember _two_ rules:-- + +1. No syllable ends in a consonant, _e.g._, Ho-no-lu-lu, not Hon-o-lulu. + +2. Give vowels the German sound rather than the English, _e.g._, "e" +equals "a," and "i" equals "e," and "a" is sounded like "a" in +"father." + + + + + INTRODUCTION + + +The legends of the Hawaiian Islands are as diverse as those of any +country in the world. They are also entirely distinct in form and +thought from the fairy-tales which excite the interest and wonder of the +English and German children. The mythology of Hawaii follows the laws +upon which all myths are constructed. The Islanders have developed some +beautiful nature-myths. Certain phenomena have been observed and the +imagination has fitted the story to the interesting object which has +attracted attention. + +Now the Rainbow Maiden of Manoa, a valley lying back of Honolulu, is the +story of a princess whose continual death and resurrection were invented +to harmonize with the formation of a series of exquisite rainbows which +are born on the mountain-sides in the upper end of the valley and die +when the mist clouds reach the plain into which the valley opens. Then +there were the fish of the Hawaiian Islands which vie with the +butterflies of South America in their multitudinous combinations of +colors. These imaginative people wondered how the fish were painted, so +for a story a battle between two chiefs was either invented or taken as +a basis. The chiefs fought on the mountain-sides until finally one was +driven into the sea and compelled to make the deep waters his continual +abiding-place. Here he found a unique and pleasant occupation in calling +the various kinds of fish to his submarine home and then painting them +in varied hues according to the dictates of his fancy. Thus we have a +pure nature-myth developed from the love of the beautiful, one of the +highest emotions dwelling in the hearts of the Hawaiians of the long +ago. + +So, again, Maui, a wonder-working hero like the Hercules of Grecian +mythology, heard the birds sing, and noted their beautiful forms as they +flitted from tree to tree and mingled their bright plumage with the +leaves of the fragrant blossoms. + +No other one of those who lived in the long ago could see what Maui saw. +They heard the mysterious music, but the songsters were invisible. Many +were the fancies concerning these strange creatures whom they could hear +but could not see. Maui finally pitied his friends and made the birds +visible. Ever since, man has been able to both hear the music and see +the beauty of his forest neighbors. + +Such nature-myths as these are well worthy of preservation by the side +of any European fairy-tale. In purity of thought, vividness of +imagination, and delicacy of coloring the Hawaiian myths are to be given +a high place in literature among the stories of nature vivified by the +imagination. + +Another side of Hawaiian folk-lore is just as worthy of comparison. +Lovers of "Jack-the-Giant-Killer," and of the other wonder-workers +dwelling in the mist-lands of other nations, would enjoy reading the +marvelous record of Maui, the skilful demi-god of Hawaii, who went +fishing with a magic hook, and pulled up from the depths of the ocean +groups of islands. This story is told in a matter-of-fact way, as if it +were a fishing-excursion only a little out of the ordinary course. Maui +lived in a land where volcanic fires were always burning in the +mountains. Nevertheless it was a little inconvenient to walk thirty or +forty miles for a live coal after the cold winds of the night had put +out the fire which had been carefully protected the day before. Thus, +when he saw that some intelligent birds knew the art of making a fire, +he captured the leader and forced him to tell the secret of rubbing +certain sticks together until fire came. + +Maui also made snares, captured the sun and compelled it to journey +regularly and slowly across the heavens. Thus the day was regulated to +meet the wants of mankind. He lifted the heavens after they had rested +so long upon all the plants that their leaves were flat. + +There was a ledge of rock in one of the rivers, so Maui uprooted a tree +and pushed it through, making an easy passage for both water and man. He +invented many helpful articles for the use of mankind, but meanwhile +frequently filled the days of his friends with trouble on account of the +mischievous pranks which he played on them. + +Fairies and gnomes dwelt in the woodland, coming forth at night to build +temples, massive walls, to fashion canoes, or whisper warnings. The +birds and the fishes were capable and intelligent guardians over the +households which had adopted them as protecting deities. Birds of +brilliant plumage and sweet song were always faithful attendants on the +chiefs, and able to converse with those over whom they kept watch. +Sharks and other mighty fish of the deep waters were reliable messengers +for those who rendered them sacrifices, often carrying their devotees +from island to island and protecting them from many dangers. + +Sometimes the gruesome and horrible creeps into Hawaiian folk-lore. A +poison tree figures in the legends and finally becomes one of the most +feared of all the gods of Hawaii. A cannibal dog, cannibal ghosts, and +even a cannibal chief are prominent among the noted characters of the +past. + +Then the power of praying a person to death with the aid of departed +spirits was believed in, and is at the present time. + +Almost every valley of the island has its peculiar and interesting myth. +Often there is a historical foundation which has been dealt with +fancifully and enlarged into miraculous proportions. There are hidden +caves, which can be entered only by diving under the great breakers or +into the deep waters of inland pools, around which cluster tales of love +and adventure. + +There are many mythological characters whose journeys extend to all the +islands of the group. The Maui stories are not limited to the large +island Hawaii and a part of the adjoining island which bears the name of +Maui, but these stories are told in a garbled form on all the islands. +So Pele, the fire-goddess, who dwelt in the hottest regions of the most +active volcanoes, belongs to all, and also Kamapuaa, who is sometimes +her husband, but more frequently her enemy. The conflicts between the +two are often suggested by destructive lava flows checked by storms or +ocean waves. It cannot be suspected that the ancient Hawaiian had the +least idea of deifying fire and water--and yet the continual conflict +between man and woman is like the eternal enmity between the two +antagonistic elements of nature. + +When the borders of mist-land are crossed, a rich store of folk-lore +with a historical foundation is discovered. Chiefs and gods mingle +together as in the days of the Nibelungen Lied. Voyages are made to many +distant islands of the Pacific Ocean, whose names are frequently +mentioned in the songs and tales of the wandering heroes. A chief from +Samoa establishes a royal family on the largest of the Hawaiian Islands, +and a chief from the Hawaiian group becomes a ruler in Tahiti. + +Indeed the rovers of the Pacific have tales of seafaring which equal the +accounts of the voyages of the Vikings. + +The legends of the Hawaiian Islands are valuable in themselves, in that +they reveal an understanding of the phenomena of nature and unveil their +early history with its mythological setting. They are also valuable for +comparison with the legends of the other Pacific islands, and they are +exceedingly interesting when contrasted with the folk-lore of other +nations. + + + + + I + + THE GHOST OF WAHAULA TEMPLE + + +Hawaiian temples were never works of art. Broken lava was always near +the site upon which a temple was to be built. Rough unhewn stones were +easily piled into massive walls and laid in terraces for altar and +floors. Water-worn pebbles were carried from the nearest beach and +strewn over the uneven floor, making a comparatively smooth place over +which the naked feet of the temple dwellers passed without the injuries +which would otherwise frequently come from the sharp-edged lava. Rude +grass huts built on terraces were the abodes of the priests and of the +high chiefs who sometimes visited the places of sacrifice. Elevated, +flat-topped piles of stones were usually built at one end of the temple +for the chief idols and the sacrifices placed before them. Simplicity of +detail marked every step of temple erection. + +No hewn pillars or arched gateways of even the most primitive designs +can be found in any of the temples whether of recent date or belonging +to remote antiquity. There was no attempt at ornamentation even in the +images of the great gods which they worshipped. Crude, uncouth, and +hideous were the images before which they offered sacrifice and prayer. + +In themselves the heiaus, or temples, of the Hawaiian Islands have but +little attraction. To-day they seem more like massive walled cattle-pens +than places which had ever been used for sacred worship. + +On the southeast coast of the island of Hawaii near Kalapana is one of +the largest, oldest, and best preserved heiaus, or temples, in the +Hawaiian Islands. It is no exception to the architectural rule for +Hawaiian temples, and is worthy the name of temple only as it is +intimately associated with the religious customs of the Hawaiians. Its +walls are several feet thick and in places ten to twelve feet high. It +is divided into rooms or pens, in one of which still lies the huge +sacrificial stone upon which victims--sometimes human--were slain before +the bodies were placed as offerings in front of the hideous idols +leaning against the stone walls. + +This heiau now bears the name Wahaula, or "red-mouth." In ancient times +it was known as Ahaula, or "the red assembly," possibly denoting that at +times the priests and their attendants wore red mantles in their +processions or during some part of their sacred ceremonies. + +This temple is said to be the oldest of all the Hawaiian heiaus--except +possibly the heiau at Kohala on the northern coast of the same island. +These two heiaus date back in tradition to the time of Paao, the priest +from Upolu, Samoa, who was said to have built them. He was the +traditional father of the priestly line which ran parallel to the royal +genealogy of the Kamehamehas during several centuries until the last +high priest, Hewahewa, became a follower of Jesus Christ--the Saviour of +the world. This was the last heiau destroyed when the ancient tabus and +ceremonial rites were overthrown by the chiefs just before the coming of +Christian missionaries. At that time the grass houses of the priests +were burned and in these raging flames were thrown the wooden idols back +of the altars and the bamboo huts of the soothsayers and the rude images +on the walls, with everything combustible which belonged to the ancient +order of worship. Only the walls and rough stone floors were left in the +temple. + +In the outer temple court was the most noted sacred grave in all the +islands. Earth had been carried from the mountain-sides inland. Leaves +and decaying trees added to the permanency of the soil. Here in a most +unlikely place it was said that all the varieties of trees then found in +the islands had been gathered by the priests--the descendants of Paao. To +this day the grave stands by the temple walls, an object of +superstitious awe among the natives. Many of the varieties of trees +there planted have died, leaving only those which were more hardy and +needed less priestly care than they received a hundred years or more +ago. + +The temple is built near the coast on the rough, sharp, broken rocks of +an ancient lava flow. In many places in and around the temple the lava +was dug out, making holes three or four feet across and from one to two +feet deep. These in the days of the priesthood had been filled with +earth brought in baskets from the mountains. Here they raised sweet +potatoes and taro and bananas. Now the rains have washed the soil away +and to the unknowing there is no sign of previous agriculture. Near +these depressions and along the paths leading to Wahaula other holes +were sometimes cut out of the hard fine-grained lava. When heavy rains +fell, little grooves carried the drops of water to these holes and they +became small cisterns. Here the thirsty messengers running from one +priestly clan to another, or the traveller or worshippers coming to the +sacred place, could almost always find a few drops of water to quench +their thirst. + +Usually these water-holes were covered with a large flat stone under +which the water ran into the cistern. To this day these small water +places border the path across the pahoehoe lava field which lies +adjacent to the broken a-a lava upon which the Wahaula heiau is built. +Many of them are still covered as in the days of the long ago. + +It is not strange that legends have developed through the mists of the +centuries around this rude old temple. + +Wahaula was a tabu temple of the very highest rank. The native chants +said, + +"No keia heiau oia ke kapu enaena." + +("Concerning this heiau is the burning tabu.") + +"Enaena" means "burning with a red hot rage." The heiau was so +thoroughly "tabu," or "kapu," that the smoke of its fires falling upon +any of the people or even upon any one of the chiefs was sufficient +cause for punishment by death, with the body as a sacrifice to the gods +of the temple. + +These gods were of the very highest rank among the Hawaiian deities. +Certain days were tabu to Lono--or Rongo, as he was known in other +island groups of the Pacific Ocean. Other days belonged to Ku--who was +also worshipped from New Zealand to Tahiti. At other times Kane, known +as Tane by many Polynesians, was held supreme. Then again Kanaloa--or +Tanaroa, sometimes worshipped in Samoa and other island groups as the +greatest of all their gods--had his days especially set apart for +sacrifice and chant. + +The Mu, or "body-catcher," of this heiau with his assistants seems to +have been continually on the watch for human victims, and woe to the +unfortunate man who carelessly or ignorantly walked where the winds blew +the smoke from the temple fires. No one dared rescue him from the hands +of the hunter of men--for then the wrath of all the gods was sure to +follow him all the days of his life. + +The people of the districts around Wahaula always watched the course of +the winds with great anxiety, carefully noting the direction taken by +the smoke. This smoke was the shadow cast by the deity worshipped, and +was far more sacred than the shadow of the highest chief or king in all +the islands. + +It was always sufficient cause for death if a common man allowed his +shadow to fall upon any tabu chief, _i.e._, a chief of especially high +rank; but in this "burning tabu," if any man permitted the smoke or +shadow of the god who was being worshipped in this temple to come near +to him or overshadow him, it was a mark of such great disrespect that +the god was supposed to be enaena, or red hot with rage. + +Many ages ago a young chief whom we shall know by the name Kahele +determined to take an especial journey around the island visiting all +the noted and sacred places and becoming acquainted with the alii, or +chiefs, of the other districts. + +He passed from place to place, taking part with the chiefs +who entertained him sometimes in the use of the papa-hee, or +surf-board, riding the white-capped surf as it majestically swept +shoreward--sometimes spending night after night in the innumerable +gambling contests which passed under the name pili waiwai--and sometimes +riding the narrow sled, or holua, with which Hawaiian chiefs raced down +the steep grassed lanes. Then again, with a deep sense of the solemnity +of sacred things, he visited the most noted of the heiaus and made +contributions to the offerings before the gods. Thus the days passed, +and the slow journey was very pleasant to Kahele. + +In time he came to Puna, the district in which was located the temple +Wahaula. + +But alas! in the midst of the many stories of the past which he had +heard, and the many pleasures he had enjoyed while on his journey, +Kahele forgot the peculiar power of the tabu of the smoke of Wahaula. +The fierce winds of the south were blowing and changing from point to +point. The young man saw the sacred grove in the edge of which the +temple walls could be discerned. Thin wreaths of smoke were tossed here +and there from the temple fires. + +Kahele hastened toward the temple. The Mu was watching his coming and +joyfully marking him as a victim. The altars of the gods were desolate, +and if but a particle of smoke fell upon the young man no one could keep +him from the hands of the executioner. + +The perilous moment came. The warm breath of one of the fires touched +the young chief's cheek. Soon a blow from the club of the Mu laid him +senseless on the rough stones of the outer court of the temple. The +smoke of the wrath of the gods had fallen upon him, and it was well that +he should lie as a sacrifice upon their altars. + +Soon the body with the life still in it was thrown across the +sacrificial stone. Sharp knives made from the strong wood of the bamboo +let his life-blood flow down the depressions across the face of the +stone. Quickly the body was dismembered and offered as a sacrifice. + +For some reason the priests, after the flesh had decayed, set apart the +bones for some special purpose. The legends imply that the bones were to +be treated dishonorably. It may have been that the bones were folded +together in the shape known as unihipili, or "grasshopper" bones, +_i.e._, folded and laid away for purposes of incantation. Such bundles +of bones were put through a process of prayers and charms until at last +it was thought a new spirit was created which dwelt in that bundle and +gave the possessor a peculiar power in deeds of witchcraft. + +The spirit of Kahele rebelled against this disposition of all that +remained of his body. He wanted to be back in his native district, that +he might enjoy the pleasures of the Under-world with his own chosen +companions. Restlessly the spirit haunted the dark corners of the +temple, watching the priests as they handled his bones. + +Helplessly the ghost fumed and fretted against its condition. It did all +that a disembodied spirit could do to attract the attention of the +priests. + +At last the spirit fled by night from this place of torment to the home +which he had so joyfully left a short time before. + +Kahele's father was the high chief of Kau. Surrounded by retainers, he +passed his days in quietness and peace waiting for the return of his +son. + +One night a strange dream came to him. He heard a voice calling from the +mysterious confines of the spirit-land. As he listened, a spirit form +stood by his side. The ghost was that of his son Kahele. + +By means of the dream the ghost revealed to the father that he had been +put to death and that his bones were in great danger of dishonorable +treatment. + +The father awoke benumbed with fear, realizing that his son was calling +upon him for immediate help. At once he left his people and journeyed +from place to place secretly, not knowing where or when Kahele had died, +but fully sure that the spirit of his vision was that of his son. It was +not difficult to trace the young man. He had left his footprints openly +all along the way. There was nothing of shame or dishonor--and the +father's heart filled with pride as he hastened on. + +From time to time, however, he heard the spirit voice calling him to +save the bones of the body of his dead son. At last he felt that his +journey was nearly done. He had followed the footsteps of Kahele almost +entirely around the island, and had come to Puna--the last district +before his own land of Kau would welcome his return. + +The spirit voice could be heard now in the dream which nightly came to +him. Warnings and directions were frequently given. + +Then the chief came to the lava fields of Wahaula and lay down to rest. +The ghost came to him again in a dream, telling him that great personal +danger was near at hand. The chief was a very strong man, excelling in +athletic and brave deeds, but in obedience to the spirit voice he rose +early in the morning, secured oily nuts from a kukui-tree, beat out the +oil, and anointed himself thoroughly. + +Walking along carelessly as if to avoid suspicion, he drew near to the +lands of the temple Wahaula. Soon a man came out to meet him. This man +was an Olohe, a beardless man belonging to a lawless robber clan which +infested the district, possibly assisting the man-hunters of the temple +in securing victims for the temple altars. This Olohe was very strong +and self-confident, and thought he would have but little difficulty in +destroying this stranger who journeyed alone through Puna. + +Almost all day the battle raged between the two men. Back and forth they +forced each other over the lava beds. The chief's well-oiled body was +very difficult for the Olohe to grasp. Bruised and bleeding from +repeated falls on the rough lava, both of the combatants were becoming +very weary. Then the chief made a new attack, forcing the Olohe into a +narrow place from which there was no escape, and at last seizing him, +breaking his bones, and then killing him. + +As the shadows of night rested over the temple and its sacred grave the +chief crept closer to the dreaded tabu walls. Concealing himself he +waited for the ghost to reveal to him the best plan for action. The +ghost came, but was compelled to bid the father wait patiently for a fit +time when the secret place in which the bones were hidden could be +safely visited. + +For several days and nights the chief hid himself near the temple. He +secretly uttered the prayers and incantations needed to secure the +protection of his family gods. + +One night the darkness was very great, and the priests and watchmen of +the temple felt sure that no one would attempt to enter the sacred +precincts. Deep sleep rested upon all the temple-dwellers. + +Then the ghost of Kahele hastened to the place where the father was +sleeping and aroused him for the dangerous task before him. + +As the father arose he saw this ghost outlined in the darkness, +beckoning him to follow. Step by step he felt his way cautiously over +the rough path and along the temple walls until he saw the ghost +standing near a great rock pointing at a part of the wall. + +The father seized a stone which seemed to be the one most directly in +the line of the ghost's pointing. To his surprise it very easily was +removed from the wall. Back of it was a hollow place in which lay a +bundle of folded bones. The ghost urged the chief to take these bones +and depart quickly. + +[Illustration: IMAGES OF GODS AT THE HEIAU] + +The father obeyed, and followed the spirit guide until safely away from +the temple of the burning wrath of the gods. He carried the bones to Kau +and placed them in his own secret family burial cave. + +The ghost of Wahaula went down to the spirit world in great joy. Death +had come. The life of the young chief had been taken for temple service +and yet there had at last been nothing dishonorable connected with the +destruction of the body and the passing away of the spirit. + + + + + II + + MALUAE AND THE UNDER-WORLD + + +This is a story from Manoa Valley, back of Honolulu. In the upper end of +the valley, at the foot of the highest mountains on the island Oahu, +lived Maluae. He was a farmer, and had chosen this land because rain +fell abundantly on the mountains, and the streams brought down fine soil +from the decaying forests and disintegrating rocks, fertilizing his +plants. + +Here he cultivated bananas and taro and sweet potatoes. His bananas grew +rapidly by the sides of the brooks, and yielded large bunches of fruit +from their tree-like stems; his taro filled small walled-in pools, +growing in the water like water-lilies, until the roots were matured, +when the plants were pulled up and the roots boiled and prepared for +food; his sweet potatoes--a vegetable known among the ancient New +Zealanders as ku-maru, and supposed to have come from Hawaii--were +planted on the drier uplands. + +Thus he had plenty of food continually growing, and ripening from time +to time. Whenever he gathered any of his food products he brought a part +to his family temple and placed it on an altar before the gods Kane and +Kanaloa, then he took the rest to his home for his family to eat. + +He had a boy whom he dearly loved, whose name was Kaa-lii (rolling +chief). This boy was a careless, rollicking child. + +One day the boy was tired and hungry. He passed by the temple of the +gods and saw bananas, ripe and sweet, on the little platform before the +gods. He took these bananas and ate them all. + +The gods looked down on the altar expecting to find food, but it was all +gone and there was nothing for them. They were very angry, and ran out +after the boy. They caught him eating the bananas, and killed him. The +body they left lying under the trees, and taking out his ghost threw it +into the Under-world. + +The father toiled hour after hour cultivating his food plants, and when +wearied returned to his home. On the way he met the two gods. They told +him how his boy had robbed them of their sacrifices and how they had +punished him. They said, "We have sent his ghost body to the lowest +regions of the Under-world." + +The father was very sorrowful and heavy hearted as he went on his way to +his desolate home. He searched for the body of his boy, and at last +found it. He saw too that the story of the gods was true, for partly +eaten bananas filled the mouth, which was set in death. + +He wrapped the body very carefully in kapa cloth made from the bark of +trees. He carried it into his rest-house and laid it on the +sleeping-mat. After a time he lay down beside the body, refusing all +food, and planning to die with his boy. He thought if he could escape +from his own body he would be able to go down where the ghost of his boy +had been sent. If he could find that ghost he hoped to take it to the +other part of the Under-world, where they could be happy together. + +He placed no offerings on the altar of the gods. No prayers were +chanted. The afternoon and evening passed slowly. The gods waited for +their worshipper, but he came not. They looked down on the altar of +sacrifice, but there was nothing for them. + +The night passed and the following day. The father lay by the side of +his son, neither eating nor drinking, and longing only for death. The +house was tightly closed. + +Then the gods talked together, and Kane said: "Maluae eats no food, he +prepares no awa to drink, and there is no water by him. He is near the +door of the Under-world. If he should die, we would be to blame." + +Kanaloa said: "He has been a good man, but now we do not hear any +prayers. We are losing our worshipper. We in quick anger killed his +son. Was this the right reward? He has called us morning and evening in +his worship. He has provided fish and fruits and vegetables for our +altars. He has always prepared awa from the juice of the yellow awa root +for us to drink. We have not paid him well for his care." + +Then they decided to go and give life to the father, and permit him to +take his ghost body and go down into Po, the dark land, to bring back +the ghost of the boy. So they went to Maluae and told him they were +sorry for what they had done. + +The father was very weak from hunger, and longing for death, and could +scarcely listen to them. + +When Kane said, "Have you love for your child?" the father whispered: +"Yes. My love is without end." "Can you go down into the dark land and +get that spirit and put it back in the body which lies here?" + +"No," the father said, "no, I can only die and go to live with him and +make him happier by taking him to a better place." + +Then the gods said, "We will give you the power to go after your boy and +we will help you to escape the dangers of the land of ghosts." + +Then the father, stirred by hope, rose up and took food and drink. Soon +he was strong enough to go on his journey. + +The gods gave him a ghost body and also prepared a hollow stick like +bamboo, in which they put food, battle-weapons, and a piece of burning +lava for fire. + +Not far from Honolulu is a beautiful modern estate with fine roads, +lakes, running brooks, and interesting valleys extending back into the +mountain range. This is called by the very ancient name Moanalua (two +lakes). Near the seacoast of this estate was one of the most noted ghost +localities of the islands. The ghosts after wandering over the island +Oahu would come to this place to find a way into their real home, the +Under-world, or, as the Hawaiians usually called it, Po. + +Here was a ghostly breadfruit-tree named Lei-walo, possibly meaning "the +eight wreaths" or "the eighth wreath"--the last wreath of leaves from +the land of the living which would meet the eyes of the dying. + +The ghosts would leap or fly or climb into the branches of this tree, +trying to find a rotten branch upon which they could sit until it broke +and threw them into the dark sea below. + +Maluae climbed up the breadfruit-tree. He found a branch upon which some +ghosts were sitting waiting for it to fall. His weight was so much +greater than theirs that the branch broke at once, and down they all +fell into the land of Po. + +He needed merely to taste the food in his hollow cane to have new life +and strength. This he had done when he climbed the tree; thus he had +been able to push past the fabled guardians of the pathway of the ghosts +in the Upper-world. As he entered the Under-world he again tasted the +food of the gods and he felt himself growing stronger and stronger. + +He took a magic war-club and a spear out of the cane given by the gods. +Ghostly warriors tried to hinder his entrance into the different +districts of the dark land. The spirits of dead chiefs challenged him +when he passed their homes. Battle after battle was fought. His magic +club struck the warriors down, and his spear tossed them aside. + +Sometimes he was warmly greeted and aided by ghosts of kindly spirit. +Thus he went from place to place, searching for his boy, finding him at +last, as the Hawaiians quaintly expressed it, "down in the papa-ku" (the +established foundation of Po), choking and suffocating from the bananas +of ghost-land which he was compelled to continually force into his +mouth. + +The father caught the spirit of the boy and started back toward the +Upper-world, but the ghosts surrounded him. They tried to catch him and +take the spirit away from him. Again the father partook of the food of +the gods. Once more he wielded his war-club, but the hosts of enemies +were too great. Multitudes arose on all sides, crushing him by their +overwhelming numbers. + +At last he raised his magic hollow cane and took the last portion of +food. Then he poured out the portion of burning lava which the gods had +placed inside. It fell upon the dry floor of the Under-world. The flames +dashed into the trees and the shrubs of ghost-land. Fire-holes opened in +the floor and streams of lava burst out. + +Backward fled the multitudes of spirits. The father thrust the spirit of +the boy quickly into the empty magic cane and rushed swiftly up to his +home-land. He brought the spirit to the body lying in the rest-house and +forced it to find again its living home. + +Afterward the father and the boy took food to the altars of the gods, +and chanted the accustomed prayers heartily and loyally all the rest of +their lives. + + + + + III + + A GIANT'S ROCK-THROWING + + +A point of land on the northwestern coast of the island Oahu is called +Ka-lae-o-Kaena which means "The Cape of Kaena." + +Out in the ocean a short distance from this cape lies a large rock which +bears the name Pohaku-o-Kauai, or rock of Kauai, a large island +northwest of Oahu. This rock is as large as a small house. + +There is an interesting legend told on the island of Oahu which explains +why these names have for generations been fastened to the cape and to +the rock. A long, long time ago there lived on the island Kauai a man of +wonderful power, by the name of Hau-pu. When he was born, the signs of a +demi-god were over and around the house of his birth. Lightning flashed +through the skies, and thunder reverberated, rolling along the +mountain-sides. + +Thunder and lightning were very rare in the Hawaiian Islands, and were +supposed to be connected with the birth or death or some very unusual +occurrence in the life of a chief. + +Mighty floods of rain fell and poured in torrents down the +mountain-sides, carrying the red iron soil into the valleys in such +quantities that the rapids and the waterfalls became the color of blood, +and the natives called this a blood-rain. + +During the storm, and even after sunshine filled the valley, a beautiful +rainbow rested over the house in which the young chief was born. This +rainbow was thought to come from the miraculous powers of the new-born +child shining out from him instead of from the sunlight around him. Many +chiefs throughout the centuries of Hawaiian legends were said to have +had this rainbow around them all their lives. + +Hau-pu while a child was very powerful, and after he grew up was widely +known as a great warrior. He would attack and defeat armies of his +enemies without aid from any person. His spear was like a mighty weapon, +sometimes piercing a host of enemies, and sometimes putting aside all +opposition when he thrust it into the ranks of his opponents. + +If he had thrown his spear and if fighting with his bare hands did not +vanquish his foes, he would leap to the hillside, tear up a great tree, +and with it sweep away all before him as if he were wielding a huge +broom. He was known and feared throughout all the Hawaiian Islands. He +became angry quickly and used his great powers very rashly. + +One night he lay sleeping in his royal rest-house on the side of a +mountain which faced the neighboring island of Oahu. Between the two +islands lay a broad channel about thirty miles wide. When clouds were on +the face of the sea, these islands were hidden from each other; but when +they lifted, the rugged valleys of the mountains on one island could be +clearly seen from the other. Even by moonlight the shadowy lines would +appear. + +This night the strong man stirred in his sleep. Indistinct noises seemed +to surround his house. He turned over and dropped off into slumber +again. + +Soon he was aroused a second time, and he was awake enough to hear +shouts of men far, far away. Louder rose the noise mixed with the roar +of the great surf waves, so he realized that it came from the sea, and +he then forced himself to rise and stumble to the door. + +He looked out toward Oahu. A multitude of lights were flashing on the +sea before his sleepy eyes. A low murmur of many voices came from the +place where the dancing lights seemed to be. His confused thoughts made +it appear to him that a great fleet of warriors was coming from Oahu to +attack his people. + +He blindly rushed out to the edge of a high precipice which overlooked +the channel. Evidently many boats and many people were out in the sea +below. + +He laughed, and stooped down and tore a huge rock from its place. This +he swung back and forth, back and forth, back and forth, until he gave +it great impetus which added to his own miraculous power sent it far out +over the sea. Like a great cloud it rose in the heavens and, as if blown +by swift winds, sped on its way. + +Over on the shores of Oahu a chief whose name was Kaena had called his +people out for a night's fishing. Canoes large and small came from all +along the coast. Torches without number had been made and placed in the +canoes. The largest fish-nets had been brought. + +There was no need of silence. Nets had been set in the best places. Fish +of all kinds were to be aroused and frightened into the nets. Flashing +lights, splashing paddles, and clamor from hundreds of voices resounded +all around the nets. + +Gradually the canoes came nearer and nearer the centre. The shouting +increased. Great joy ruled the noise which drowned the roar of the +waves. + +Across the channel and up the mountain-sides of Kauai swept the shouts +of the fishing-party. Into the ears of drowsy Hau-pu the noise forced +itself. Little dreamed the excited fishermen of the effect of this on +far-away Kauai. + +Suddenly something like a bird as large as a mountain seemed to be +above, and then with a mighty sound like the roar of winds it descended +upon them. + +Smashed and submerged were the canoes when the huge boulder thrown by +Hau-pu hurled itself upon them. + +The chief Kaena and his canoe were in the centre of this terrible mass +of wreckage, and he and many of his people lost their lives. + +The waves swept sand upon the shore until in time a long point of land +was formed. The remaining followers of the dead chief named this cape +"Kaena." + +The rock thrown by Hau-pu embedded itself deeply in the bed of the +ocean, but its head rose far above the water, even when raging storms +dashed turbulent waves against it. To this death-dealing rock the +natives gave the name "Rock of Kauai." + +Thus for generations has the deed of the man of giant force been +remembered on Oahu, and so have a cape and a rock received their names. + + + + + IV + + KALO-EKE-EKE, THE TIMID TARO + + +A myth is a purely imaginative story. A legend is a story with some +foundation in fact. A fable tacks on a moral. A tradition is a myth or +legend or fact handed down from generation to generation. + +The old Hawaiians were frequently myth makers. They imagined many a +fairy-story for the different localities of the islands, and these are +very interesting. The myth of the two taro plants belongs to South Kona, +Hawaii, and affords an excellent illustration of Hawaiian imagination. +The story is told in different ways, and came to the writer in the +present form: + +A chief lived on the mountain-side above Hookena. There his people +cultivated taro, made kapa cloth, and prepared the trunks of koa-trees +for canoes. He had a very fine taro patch. The plants prided themselves +upon their rapid and perfect growth. + +In one part of the taro pond, side by side, grew two taro plants--finer, +stronger, and more beautiful than the others. The leaf stalks bent over +in more perfect curves: the leaves developed in graceful proportions. +Mutual admiration filled the hearts of the two taro plants and resulted +in pledges of undying affection. + +One day the chief was talking to his servants about the food to be made +ready for a feast. He ordered the two especially fine taro plants to be +pulled up. One of the servants came to the home of the two lovers and +told them that they were to be taken by the chief. + +Because of their great affection for each other they determined to cling +to life as long as possible, and therefore moved to another part of the +taro patch, leaving their neighbors to be pulled up instead of +themselves. + +But the chief soon saw them in their new home and again ordered their +destruction. Again they fled. This happened from time to time until the +angry chief determined that they should be taken, no matter what part of +the pond they might be in. + +The two taro plants thought best to flee, therefore took to themselves +wings and made a short flight to a neighboring taro patch. Here again +their enemy found them. A second flight was made to another part of +South Kona, and then to still another, until all Kona was interested in +the perpetual pursuit and the perpetual escape. At last there was no +part of Kona in which they could be concealed. A friend of the angry +chief would reveal their hiding-place, while one of their own friends +would give warning of the coming of their pursuer. At last they leaped +into the air and flew on and on until they were utterly weary and fell +into a taro patch near Waiohinu. But their chief had ordered the imu +(cooking-place) to be made ready for them, and had hastened along the +way on foot, trying to capture them if at any time they should try to +light. However, their wings moved more swiftly than his feet, so they +had a little rest before he came near to their new home. Then again they +lifted themselves into the sky. Favoring winds carried them along and +they flew a great distance away from South Kona into the neighboring +district of Kau. Here they found a new home under a kindly chief. Here +they settled down and lived many years under the name of Kalo-eke-eke, +or "The Timid Taro." A large family grew up about them and a happy old +age blessed their declining days. + +It is possible that this beautiful little story may have grown out of +the ancient Hawaiian unwritten law which sometimes permitted the +subjects of a chief to move away from their home and transfer their +allegiance to some neighboring ruler. + +[Illustration: FROM A TARO PATCH] + + + + + V + + LEGENDARY CANOE-MAKING + + +Some of the Hawaiian trees have beautifully grained wood, and at the +present time are very valuable for furniture and interior decoration. +The koa is probably the best of the trees of this class. It is known as +the Hawaiian mahogany. The grain is very fine and curly and wavy, and is +capable of a very high polish. The koa still grows luxuriantly on the +steep sides and along the ridges of the high mountains of all the +islands of the Hawaiian group. It has great powers of endurance. It is +not easily worn by the pebbles and sand of the beach, nor is it readily +split or broken by the tempestuous waves of the ocean, therefore from +time immemorial the koa has been the tree for the canoe and surf-board +of the Hawaiians. Long and large have been the canoes hewn from the +massive tree trunks by the aid of the kohi-pohaku, the cutting stone, or +adze, of ancient Hawaii. Some times these canoes were given miraculous +powers of motion so that they swept through the seas more rapidly than +the swiftest shark. Often the god of the winds, who had especial care +over some one of the high chiefs, would carry him from island to island +in a canoe which never rested when calms prevailed or stopped when +fierce waves wrenched, but bore the chief swiftly and unfailingly to the +desired haven. + +There is a delightful little story about a chief who visited the most +northerly island, Kauai. He found the natives of that island feasting +and revelling in all the abandon of savage life. Sports and games +innumerable were enjoyed. Thus day and night passed until, as the +morning of a new day dawned, an unwonted stir along the beach made +manifest some event of very great importance. The new chief apparently +cared but little for all the excitement. The king of the island had sent +one of his royal ornaments to a small island some miles distant from the +Kauai shores. He was blessed with a daughter so beautiful that all the +available chiefs desired her for wife. The father, hoping to avoid the +complications which threatened to involve his household with the +households of the jealous suitors, announced that he would give his +daughter to the man who secured the ornament from the far-away island. +It was to be a canoe race with a wife for the prize. + +The young chiefs waited for the hour appointed. Their well-polished koa +canoes lined the beach. The stranger chief made no preparation. Quietly +he enjoyed the gibes and taunts hurled from one to another by the young +chiefs. Laughingly he requested permission to join in the contest, +receiving as the reward for his request a look of approbation from the +handsome chiefess. + +The word was given. The well-manned canoes were pushed from the shore +and forced out through the inrolling surf. In the rush some of the boats +were interlocked with others, some filled with water, while others +safely broke away from the rest and passed out of sight toward the +coveted island. Still the stranger seemed to be in no haste to win the +prize. The face of the chiefess grew dark with disappointment. + +At last the stranger launched his finely polished canoe and called one +of his followers to sail with him. It seemed to be utterly impossible +for him to even dream of securing the prize, but the canoe began to move +as if it had the wings of a swift bird or the fins of fleetest fish. He +had taken for his companion in his magic canoe one of the gods +controlling the ocean winds. He was first to reach the island. Then he +came swiftly back for his bride. He made his home among his new friends. + +The Hawaiians had many interesting ceremonies in connection with the +process of securing the tree and fashioning it into a canoe. + +David Malo, a Hawaiian writer of about the year 1840, says, "The +building of a canoe was a religious matter." When a man found a fine koa +tree he went to the priest whose province was canoe-making and said, "I +have found a koa-tree, a fine large tree." On receiving this information +the priest went at night to sleep before his shrine. If in his sleep he +had a vision of some one standing naked before him, he knew that the +koa-tree was rotten, and would not go up into the woods to cut that +tree. If another tree was found and he dreamed of a handsome +well-dressed man or woman standing before him, when he awoke he felt +sure that the tree would make a good canoe. Preparations were made +accordingly to go into the mountains and hew the koa into a canoe. They +took with them as offerings a pig, cocoanuts, red fish, and awa. Having +come to the place they rested for the night, sacrificing these things to +the gods. + +Sometimes, when a royal canoe was to be prepared, it seems as if human +beings were also brought and slain at the root of the tree. There is no +record of cannibalism connected with these sacrifices, and yet when the +pig and fish had been offered before the tree, usually a hole was dug +close to the tree and an oven prepared in which the meat and vegetables +were cooked for the morning feast of the canoe-makers. The tree was +carefully examined and the signs and portents noted. The song of a +little bird would frequently cause an entire change in the enterprise. + +When the time came to cut down the tree the priest would take his stone +axe and offer prayer to the male and female deities who were supposed to +be the special patrons of canoe building, showing them the axe, and +saying: "Listen now to the axe. This is the axe which is to cut down the +tree for the canoe." + +David Malo says: "When the tree began to crack, ready to fall, they +lowered their voices and allowed no one to make a disturbance. When the +tree had fallen, the head priest mounted the trunk and called out, +'Smite with the axe, and hollow the canoe.' This was repeated again and +again as he walked along the fallen tree, marking the full length of the +desired canoe." + +Dr. Emerson gives the following as one of the prayers sometimes used by +the priest when passing a long the trunk of the tree: + + "Grant a canoe which shall be swift as a fish + To sail in stormy seas + When the storm tosses on all sides." + +After the canoe had been roughly shaped, the ends pointed, the bottom +rounded, and perhaps a portion of the inside of the log removed, the +people fastened lines to the canoe to haul it down to the beach. When +they were ready for the work the priest again prayed: "Oh, canoe gods, +look you after this canoe. Guard it from stem to stern, until it is +placed in the canoe-house." + +Then the canoe was hauled by the people in front, or held back by those +who were in the rear, until it had passed all the hard and steep places +along the mountain-side and been put in place for the finishing touches. +When completed, pig and fish and fruits were again offered to the gods. +Sometimes human beings were again a part of the sacrifice. + +Prayers and incantations were part of the ceremony. There was to be no +disturbance or noise, or else it would be dangerous for its owner to go +out in his new canoe. If all the people except the priest had been +quiet, the canoe was pronounced safe. + +It is said that the ceremony of lashing the outrigger to the canoe was +of very great solemnity, probably because the ability to pass through +the high surf waves depended so much upon the out rigger as a balance +which kept the canoe from being overturned. + +The story of Laka and the fairies is told to illustrate the difficulties +surrounding canoe making. Laka desired to make a fine canoe, and sought +through the forests for the best tree available. Taking his stone axe he +toiled all day until the tree was felled. Then he went home to rest. On +the morrow he could not find the log. The trees of the forest had been +apparently undisturbed. Again he cut a tree, and once more could not +find the log. At last he cut a tree and watched in the night. Then he +saw in the night shadows a host of the little people who toil with +miraculous powers to support them. They raised the tree and set it in +its place and restored it to its wonted appearance among its fellows. +But Laka caught the king of the gnomes and from him learned how to gain +the aid rather than the opposition of the little people. By their help +his canoe was taken to the shore and fashioned into beautiful shape for +wonderful and successful voyages. + + + + + VI + + LAU-KA-IEIE + + "Waipio valley, the beautiful: + Precipices around it, + The sea on one side; + The precipices are hard to climb; + Not to be climbed + Are the sea precipices." + + --_Hawaiian Chant._ + + +Kakea (the white one) and Kaholo (the runner) were the children of the +Valley. Their parents were the precipices which were sheer to the sea, +and could only be passed by boats. They married, and Kaholo conceived. +The husband said, "If a boy is born, I will name it; if a girl, you give +the name." + +He went up to see his sister Pokahi, and asked her to go swiftly to see +his wife. Pokahi's husband was Kaukini, a bird-catcher. He went out into +the forest for some birds. Soon he came back and prepared them for +cooking. Hot stones were put inside the birds and the birds were packed +in calabashes, carefully covered over with wet leaves, which made steam +inside so the birds were well cooked. Then they were brought to Kaholo +for a feast. + +On their way they went down to Waipio Valley, coming to the foot of the +precipice. Pokahi wanted some sea-moss and some shell-fish, so she told +the two men to go on while she secured these things to take to Kaholo. +She gathered the soft lipoa moss and went up to the waterfall, to Ulu +(Kaholo's home). The baby was born, wrapped in the moss and thrown into +the sea, making a shapeless bundle, but a kupua (sorcerer) saw that a +child was there. The child was taken and washed clean in the soft lipoa, +and cared for. All around were the signs of the birth of a chief. + +They named him Hiilawe, and from him the Waipio waterfall has its name, +according to the saying, "Falling into mist is the water of Hiilawe." + +Pokahi took up her package in which she had brought the moss and +shell-fish, but the moss was gone. Hina-ulu-ohia (Hina-the-growing +ohia-tree) was the sorcerer who took the child in the lipoa moss. She +was the aumakua, or ancestor goddess, of the boat-builders. + +Pokahi dreamed that a beautiful woman appeared, her body covered with +the leaves of koa-trees. "I know that you have not had any child. I will +now give you one. Awake, and go to the Waipio River; watch thirty days, +then you will find a girl wrapped in soft moss. This shall be your +adopted child. I will show you how to care for it. Your brother and his +wife must not know. Your husband alone may know about this adopted +girl." + +Pokahi and her husband went down at once to the mouth of the river, +heard an infant cry in the midst of red-colored mist, and found a child +wrapped in the fragrant moss. She wished to take it up, but was held +back by magic powers. She saw an ohia-tree rising up from the +water,--branches, leaves, and flowers,--and iiwi (birds) coming to pick +the flowers. The red birds and red flowers were very beautiful. This +tree was Hina. The birds began to sing, and quietly the tree sank down +into the water and disappeared, the birds flying away to the west. + +Pokahi returned to her brother's house, going down to the sea every day, +where she saw the human form of the child growing in the shelter of that +red mist on the surface of the sea. At the end of the thirty days Pokahi +told her friends and her husband that they must go back home. On their +way they went to the river. She told her husband to look at the red +mist, but he wanted to hurry on. As they approached their house, +cooking-odors welcomed them, and they found plenty of food prepared +outside. They saw something moving inside. The trees seemed to be +walking as if with the feet of men. Steps were heard, and voices were +calling for the people of the house. + +Kaukini prepared a lamp, and Pokahi in a vision saw the same fine tree +which she had seen before. There was also a hala-tree with its beautiful +yellow blossoms. As they looked they saw leaves of different kinds +falling one after another, making in one place a soft fragrant bed. + +Then a woman and a man came with an infant. They were the god Ku and +Hina his wife. They said to Pokahi and her husband, "We have accepted +your sacrifices and have seen that you are childless, so now we have +brought you this child to adopt." Then they disappeared among the trees +of the forest, leaving the child, Lau-ka-ieie (leaf of the ieie vine). +She was well cared for and grew up into a beautiful woman without fault +or blemish. Her companions and servants were the birds and the flowers. + +Lau-ka-pali (leaf of the precipice) was one of her friends. One day she +made whistles of ti leaves, and blew them. The Leaf-of-the Morning-Glory +saw that the young chiefess liked this, so she went out and found +Pupu-kani-oi (the singing land-shell), whose home was on the leaves of +the forest trees. Then she found another Pupu-hina-hina-ula (shell +beautiful, with rainbow colors). In the night the shells sang, and +their voices stole their way into the love of Lau-ka-ieie, so she +gently sang with them. + +Nohu-ua-palai (a fern), one of the old residents of that place, went out +into the forest, and, hearing the voices of the girl and the shells, +came to the house. She chanted her name, but there was no reply. All was +silent. At last, Pua-ohelo (the blossom of the ohelo), one of the +flowers in the house, heard, and opening the door, invited her to come +in and eat. + +Nohu-ua-palai went in and feasted with the girls. Lau-ka-ieie dreamed +about Kawelona (the setting of the sun), at Lihue, a fine young man, the +first-born of one of the high chiefs of Kauai. She told her kahu +(guardian) all about her dream and the distant island. The kahu asked +who should go to find the man of the dreams. All the girl friends wanted +to go. She told them to raise their hands and the one who had the +longest fingers could go. This was Pupu-kani-oi (the singing shell). The +leaf family all sobbed as they bade farewell to the shell. + +The shell said: "Oh, my leaf-sisters Laukoa [leaf of the koa-tree] and +Lauanau [leaf of the tapa, or paper-mulberry, tree], arise, go with me +on my journey! Oh, my shell-sisters of the blue sea, come to the beach, +to the sand! Come and show me the path I am to go! Oh, Pupu-moka-lau +[the land-shell clinging to the mokahana leaf], come and look at me, +for I am one of your family! Call all the shells to aid me in my +journey! Come to me!" + +Then she summoned her brother, Makani-kau, chief of the winds, to waft +them away in their wind bodies. They journeyed all around the island of +Hawaii to find some man who would be like the man of the dream. They +found no one there nor on any of the other islands up to Oahu, where the +Singing Shell fell in love with a chief and turned from her journey, but +Makani-kau went on to Kauai. + +Ma-eli-eli, the dragon woman of Heeia, tried to persuade him to stop, +but on he went. She ran after him. Limaloa, the dragon of Laiewai, also +tried to catch Makani-kau, but he was too swift. On the way to Kauai, +Makani-kau saw some people in a boat chased by a big shark. He leaped on +the boat and told them he would play with the shark and they could stay +near but need not fear. Then he jumped into the sea. The shark turned +over and opened its mouth to seize him; he climbed on it, caught its +fins, and forced it to flee through the water. He drove it to the shore +and made it fast among the rocks. It became a great shark stone, +Koa-mano (warrior shark), at Haena. He leaped from the shark to land, +the boat following. + +He saw the hill of "Fire-Throwing," a place where burning sticks were +thrown over the precipices, a very beautiful sight at night. He leaped +to the top of the hill in his shadow body. Far up on the hill was a vast +number of iiwi (birds). Makani-kau went to them as they were flying +toward Lehua. They only felt the force of the winds, for they could not +see him or his real body. He saw that the birds were carrying a fine man +as he drew near. + +This was the one Lau-ka-ieie desired for her husband. They carried this +boy on their wings easily and gently over the hills and sea toward the +sunset island, Lehua. There they slowly flew to earth. They were the +bird guardians of Kawelona, and when they travelled from place to place +they were under the direction of the bird-sorcerer, Kukala-a-ka-manu. + +Kawelona had dreamed of a beautiful girl who had visited him again and +again, so he was prepared to meet Makani-kau. He told his parents and +adopted guardians and bird-priests about his dreams and the beautiful +girl he wanted to marry. + +Makani-kau met the winds of Niihau and Lehua, and at last was welcomed +by the birds. He told Kawelona his mission, who prepared to go to +Hawaii, asking how they should go. Makani-kau went to the seaside and +called for his many bodies to come and give him the boat for the +husband of their great sister Lau-ka-ieie. Thus he made known his mana, +or spirit power, to Kawelona. He called on the great cloud-gods to send +the long white cloud-boat, and it soon appeared. Kawelona entered the +boat with fear, and in a few minutes lost sight of the island of Lehua +and his bird guardians as he sailed out into the sea. Makani-kau dropped +down by the side of a beautiful shell-boat, entered it, and stopped at +Mana. There he took several girls and put them in a double canoe, or +au-waa-olalua (spirit-boat). + +Meanwhile the sorcerer ruler of the birds agreed to find out where +Kawelona was to satisfy the longing of his parents, whom he had left +without showing them where he was going or what dangers he might meet. +The sorcerer poured water into a calabash and threw in two lehua +flowers, which floated on the water. Then he turned his eyes toward the +sun and prayed: "Oh, great sun, to whom belongs the heavens, turn your +eyes downward to look on the water in this calabash, and show us what +you see therein! Look upon the beautiful young woman. She is not one +from Kauai. There is no one more beautiful than she. Her home is under +the glowing East, and a royal rainbow is around her. There are beautiful +girls attending her." The sorcerer saw the sun-pictures in the water, +and interpreted to the friends the journey of Kawelona, telling them it +was a long, long way, and they must wait patiently many days for any +word. In the signs he saw the boy in the cloud-boat, Makani-kau in his +shell-boat, and the three girls in the spirit-boat. + +The girls were carried to Oahu, and there found the shell-girl, +Pupu-kani-oi, left by Makani-kau on his way to Lehua. They took her with +her husband and his sisters in the spirit-boat. There were nine in the +company of travellers to Hawaii: Kawelona in his cloud-boat; two girls +from Kauai; Kaiahe, a girl from Oahu; three from Molokai, one from Maui; +and a girl called Lihau. Makani-kau himself was the leader; he had taken +the girls away. On this journey he turned their boats to Kahoolawe to +visit Ka-moho-alii, the ruler of the sharks. There Makani-kau appeared +in his finest human body, and they all landed. Makani-kau took Kawelona +from his cloud-boat, went inland, and placed him in the midst of the +company, telling them he was the husband for Lau-ka-ieie. They were all +made welcome by the ruler of the sharks. + +Ka-moho-alii called his sharks to bring food from all the islands over +which they were placed as guardians; so they quickly brought prepared +food, fish, flowers, leis, and gifts of all kinds. The company feasted +and rested. Then Ka-moho-alii called his sharks to guard the travellers +on their journey. Makani-kau went in his shell boat, Kawelona in his +cloud-boat, and they were all carried over the sea until they landed +under the mountains of Hawaii. + +Makani-kau, in his wind body, carried the boats swiftly on their journey +to Waipio. Lau-ka-ieie heard her brother's voice calling her from the +sea. Hina answered. Makani-kau and Kawelona went up to Waimea to cross +over to Lau-ka-ieie's house, but were taken by Hina to the top of Mauna +Kea. Poliahu and Lilinoe saw the two fine young men and called to them, +but Makani-kau passed by, without a word, to his own wonderful home in +the caves of the mountains resting in the heart of mists and fogs, and +placed all his travellers there. Makani-kau went down to the sea and +called the sharks of Ka-moho-alii. They appeared in their human bodies +in the valley of Waipio, leaving their shark bodies resting quietly in +the sea. They feasted and danced near the ancient temple of +Kahuku-welo-welo, which was the place where the wonderful shell, +Kiha-pu, was kept. + +Makani-kau put seven shells on the top of the precipice and they blew +until sweet sounds floated over all the land. Thus was the marriage of +Lau-ka-ieie and Kawelona celebrated. + +All the shark people rested, soothed by the music. After the wedding +they bade farewell and returned to Kahoolawe, going around the southern +side of the island, for it was counted bad luck to turn back. They must +go straight ahead all the way home. Makani-kau went to his sister's +house, and met the girls and Lau-ka-ieie. He told her that his house was +full of strangers, as the people of the different kupua bodies had +assembled to celebrate the wedding. These were the kupua people of the +Hawaiian Islands. The eepa people were more like fairies and gnomes, and +were usually somewhat deformed. The kupuas may be classified as follows: + + Ka-poe-kino-lau (the people who had leaf bodies). + " " " -pua (the people who had flower bodies). + " " " -manu (the people who had bird bodies). + " " " -laau (trees of all kinds, ferns, vines, etc.). + " " " -pupu (all shells). + " " " -ao (all clouds). + " " " -makani (all winds). + Ka-poe-kina-ia (all fish). + " " " -mano (all sharks). + " " " -limu (all sea-mosses). + " " " -pohaku (all peculiar stones). + " " " -hiwa-hiwa (all dangerous places of the pali). + +After the marriage, Pupu-kani-oi (the singing shell) and her husband +entered the shell-boat, and started back to Molokai. On their way they +heard sweet bird voices. Makani-kau had a feather house covered with +rainbow colors. Later he went to Kauai, and brought back the adopted +parents of Kawelona to dwell on Hawaii, where Lau-ka-ieie lived happily +with her husband. + +Hiilawe became very ill, and called his brother Makani-kau and his +sister Lau-ka-ieie to come near and listen. He told them that he was +going to die, and they must bury him where he could always see the eyes +of the people, and then he would change his body into a wonderful new +body. + +The beautiful girl took his malo and leis and placed them along the +sides of the valley, where they became beautiful trees and vines, and +Hina made him live again; so Hiilawe became an aumakua of the +waterfalls. Makani-kau took the body in his hands and carried it in the +thunder and lightning, burying it on the brow of the highest precipice +of the valley. Then his body was changed into a stone, which has been +lying there for centuries; but his ghost was made by Hina into a kupua, +so that he could always appear as the wonderful misty falls of Waipio, +looking into the eyes of his people. + +After many years had passed Hina assumed permanently the shape of the +beautiful ohia-tree, making her home in the forest around the volcanoes +of Hawaii. She still had magic power, and was worshipped under the name +Hina-ula-ohia. Makani-kau watched over Lau-ka-ieie, and when the time +came for her to lay aside her human body she came to him as a slender, +graceful woman, covered with leaves, her eyes blazing like fire. +Makani-kau said: "You are a vine; you cannot stand alone. I will carry +you into the forest and place you by the side of Hina. You are the ieie +vine. Climb trees! Twine your long leaves around them! Let your blazing +red flowers shine between the leaves like eyes of fire! Give your beauty +to all the ohia-trees of the forest!" + +Carried hither and thither by Makani-kau (great wind), and dropped by +the side of splendid tall trees, the ieie vine has for centuries been +one of the most graceful tree ornaments in all the forest life of the +Hawaiian Islands. + +Makani-kau in his spirit form blew the golden clouds of the islands into +the light of the sun, so that the Rainbow Maiden, Anuenue, might lend +her garments to all her friends of the ancient days. + + + + + VII + + KAUHUHU, THE SHARK-GOD OF MOLOKAI + + +The story of the shark-god Kauhuhu has been told under the legend of +"Aikanaka (Man-eater)," which was the ancient name of the little harbor +Pukoo, which lies at the entrance to one of the beautiful valleys of the +island of Molokai. The better way is to take the legend as revealing the +great man-eater in one of his most kindly aspects. The shark-god appears +as the friend of a priest who is seeking revenge for the destruction of +his children. Kamalo was the name of the priest. His heiau, or temple, +was at Kaluaaha, a village which faced the channel between the islands +of Molokai and Maui. Across the channel the rugged red-brown slopes of +the mountain Eeke were lost in the masses of clouds which continually +hung around its sharp peaks. The two boys of the priest delighted in the +glorious revelations of sunrise and sunset tossed in shattered fragments +of cloud color, and revelled in the reflected tints which danced to them +over the swift channel-currents. It is no wonder that the courage of sky +and sea entered into the hearts of the boys, and that many deeds of +daring were done by them. They were taught many of the secrets of the +temple by their father, but were warned that certain things were sacred +to the gods and must not be touched. The high chief, or alii, of that +part of the island had a temple a short distance from Kaluaaha, in the +valley of the harbor which was called Aikanaka. The name of this chief +was Kupa. The chiefs always had a house built within the temple walls as +their own residence, to which they could retire at certain seasons of +the year. Kupa had two remarkable drums which he kept in his house at +the heiau. His skill in beating his drums was so great that they could +reveal his thoughts to the waiting priests. + +One day Kupa sailed far away over the sea to his favorite +fishing-grounds. Meanwhile the boys were tempted to go to Kupa's heiau +and try the wonderful drums. The valley of the little harbor Aikanaka +bore the musical name Mapulehu. Along the beach and over the ridge +hastened the two sons of Kamalo. Quickly they entered the heiau, found +the high chief's house, took out his drums and began to beat upon them. +Some of the people heard the familiar tones of the drums. They dared not +enter the sacred doors of the heiau, but watched until the boys became +weary of their sport and returned home. + +[Illustration: KUKUI-TREES, IAO VALLEY, MT. EEKE] + +When Kupa returned they told him how the boys had beaten upon his +sacred drums. Kupa was very angry, and ordered his mu, or temple +sacrifice seekers, to kill the boys and bring their bodies to the heiau +to be placed on the altar. When the priest Kamalo heard of the death of +his sons, in bitterness of heart he sought revenge. His own power was +not great enough to cope with his high chief; therefore he sought the +aid of the seers and prophets of highest repute throughout Molokai. But +they feared Kupa the chief, and could not aid him, and therefore sent +him on to another kaula, or prophet, or sent him back to consult some +one the other side of his home. All this time he carried with him +fitting presents and sacrifices, by which he hoped to gain the +assistance of the gods through their priests. At last he came to the +steep precipice which overlooks Kalaupapa and Kalawao, the present home +of the lepers. At the foot of this precipice was a heiau, in which the +great shark-god was worshipped. Down the sides of the precipice he +climbed and at last found the priest of the shark-god. The priest +refused to give assistance, but directed him to go to a great cave in +the bold cliffs south of Kalawao. The name of the cave was Anao-puhi, +the cave of the eel. Here dwelt the great shark-god Kauhuhu and his +guardians or watchers, Waka and Mo-o, the great dragons or reptiles of +Polynesian legends. These dragons were mighty warriors in the defence of +the shark-god, and were his kahus, or caretakers, while he slept, or +when his cave needed watching during his absence. + +Kamalo, tired and discouraged, plodded along through the rough lava +fragments piled around the entrance to the cave. He bore across his +shoulders a black pig, which he had carried many miles as an offering to +whatever power he could find to aid him. As he came near to the cave the +watchmen saw him and said:---- + +"E, here comes a man, food for the great [shark] Mano. Fish for +Kauhuhu." But Kamalo came nearer and for some reason aroused sympathy in +the dragons. "E hele! E hele!" they cried to him. "Away, away! It is +death to you. Here's the tabu place." "Death it may be--life it may be. +Give me revenge for my sons--and I have no care for myself." Then the +watchmen asked about his trouble and he told them how the chief Kupa had +slain his sons as a punishment for beating the drums. Then he narrated +the story of his wanderings all over Molokai, seeking for some power +strong enough to overcome Kupa. At last he had come to the shark-god--as +the final possibility of aid. If Kauhuhu failed him, he was ready to +die; indeed he had no wish to live. The mo-o assured him of their +kindly feelings, and told him that it was a very good thing that Kauhuhu +was away fishing, for if he had been home there would have been no way +for him to go before the god without suffering immediate death. There +would have been not even an instant for explanations. Yet they ran a +very great risk in aiding him, for they must conceal him until the way +was opened by the favors of the great gods. If he should be discovered +and eaten before gaining the aid of the shark-god, they, too, must die +with him. They decided that they would hide him in the rubbish pile of +taro peelings which had been thrown on one side when they had pounded +taro. Here he must lie in perfect silence until the way was made plain +for him to act. They told him to watch for the coming of eight great +surf waves rolling in from the sea, and then wait from his place of +concealment for some opportunity to speak to the god because he would +come in the last great wave. Soon the surf began to roll in and break +against the cliffs. + +Higher and higher rose the waves until the eighth reared far above the +waters and met the winds from the shore which whipped the curling crest +into a shower of spray. It raced along the water and beat far up into +the cave, breaking into foam, out of which the shark-god emerged. At +once he took his human form and walked around the cave. As he passed +the rubbish heap he cried out: "A man is here. I smell him." The dragons +earnestly denied that any one was there, but the shark-god said, "There +is surely a man in this cave. If I find him, dead men you are. If I find +him not, you shall live." Then Kauhuhu looked along the walls of the +cave and into all the hiding-places, but could not find him. He called +with a loud voice, but only the echoes answered, like the voices of +ghosts. After a thorough search he was turning away to attend to other +matters when Kamalo's pig squealed. Then the giant shark-god leaped to +the pile of taro leavings and thrust them apart. There lay Kamalo and +the black pig which had been brought for sacrifice. + +Oh, the anger of the god! + +Oh, the blazing eyes! + +Kauhuhu instantly caught Kamalo and lifted him from the rubbish up +toward his great mouth. Now the head and shoulders are in Kauhuhu's +mouth. So quickly has this been done that Kamalo has had no time to +think. Kamalo speaks quickly as the teeth are coming down upon him. "E +Kauhuhu, listen to me. Hear my prayer. Then perhaps eat me." The +shark-god is astonished and does not bite. He takes Kamalo from his +mouth and says: "Well for you that you spoke quickly. Perhaps you have +a good thought. Speak." Then Kamalo told about his sons and their death +at the hands of the executioners of the great chief, and that no one +dared avenge him, but that all the prophets of the different gods had +sent him from one place to another but could give him no aid. Sure now +was he that Kauhuhu alone could give him aid. Pity came to the shark-god +as it had come to his dragon watchers when they saw the sad condition of +Kamalo. All this time Kamalo had held the hog which he had carried with +him for sacrifice. This he now offered to the shark-god. Kauhuhu, +pleased and compassionate, accepted the offering, and said: "E Kamalo. +If you had come for any other purpose I would eat you, but your cause is +sacred. I will stand as your kahu, your guardian, and sorely punish the +high chief Kupa." + +Then he told Kamalo to go to the heiau of the priest who told him to see +the shark-god, take this priest on his shoulders, carry him over the +steep precipices to his own heiau at Kaluaaha, and there live with him +as a fellow-priest. They were to build a tabu fence around the heiau and +put up the sacred tabu staffs of white tapa cloth. They must collect +black pigs by the four hundred, red fish by the four hundred, and white +chickens by the four hundred. Then they were to wait patiently for the +coming of Kauhuhu. It was to be a strange coming. On the island Lanai, +far to the west of the Maui channel, they should see a small cloud, +white as snow, increasing until it covers the little island. Then that +cloud shall cross the channel against the wind and climb the mountains +of Molokai until it rests on the highest peaks over the valley where +Kupa has his temple. "At that time," said Kauhuhu, "a great rainbow will +span the valley. I shall be in the care of that rainbow, and you may +clearly understand that I am there and will speedily punish the man who +has injured you. Remember that because you came to me for this sacred +cause, therefore I have spared you, the only man who has ever stood in +the presence of the shark-god and escaped alive." Gladly did Kamalo go +up and down precipices and along the rough hard ways to the heiau of the +priest of the shark-god. Gladly did he carry him up from Kalaupapa to +the mountain-ridge above. Gladly did he carry him to his home and there +provide for him while he gathered together the black pigs, the red fish, +and the white chickens within the sacred enclosure he had built. Here he +brought his family, those who had the nearest and strongest claims upon +him. When his work was done, his eyes burned with watching the clouds of +the little western island Lanai. Ah, the days passed by so slowly! The +weeks and the months came, so the legends say, and still Kamalo waited +in patience. At last one day a white cloud appeared. It was unlike all +the other white clouds he had anxiously watched during the dreary +months. Over the channel it came. It spread over the hillsides and +climbed the mountains and rested at the head of the valley belonging to +Kupa. Then the watchers saw the glorious rainbow and knew that Kauhuhu +had come according to his word. + +The storm arose at the head of the valley. The winds struggled into a +furious gale. The clouds gathered in heavy black masses, dark as +midnight, and were pierced through with terrific flashes of lightning. +The rain fell in floods, sweeping the hillside down into the valley, and +rolling all that was below onward in a resistless mass toward the ocean. +Down came the torrent upon the heiau belonging to Kupa, tearing its +walls into fragments and washing Kupa and his people into the harbor at +the mouth of the valley. Here the shark-god had gathered his people. +Sharks filled the bay and feasted upon Kupa and his followers until the +waters ran red and all were destroyed. Hence came the legendary name for +that little harbor--Aikanaka, the place for man-eaters. + +It is said in the legends that "when great clouds gather on the +mountains and a rainbow spans the valley, look out for furious storms of +wind and rain which come suddenly, sweeping down the valley." It also +said in the legends that this strange storm which came in such awful +power upon Kupa also spread out over the adjoining lowlands, carrying +great destruction everywhere, but it paused at the tabu staff of Kamalo, +and rushed on either side of the sacred fence, not daring to touch any +one who dwelt therein. Therefore Kamalo and his people were spared. The +legend has been called "Aikanaka" because of the feast of the sharks on +the human flesh swept down into that harbor by the storm, but it seems +more fitting to name the story after the shark-god Kauhuhu, who sent +mighty storms and wrought great destruction. + + + + + VIII + + THE SHARK-MAN OF WAIPIO VALLEY + + +This is a story of Waipio Valley, the most beautiful of all the valleys +of the Hawaiian Islands, and one of the most secluded. It is now, as it +has always been, very difficult of access. The walls are a sheer descent +of over a thousand feet. In ancient times a narrow path slanted along +the face of the bluffs wherever foothold could be found. In these later +days the path has been enlarged, and horse and rider can descend into +the valley's depths. In the upper end of the valley is a long silver +ribbon of water falling fifteen hundred feet from the brow of a +precipice over which a mountain torrent swiftly hurls itself to the +fertile valley below. Other falls show the convergence of other mountain +streams to the ocean outlet offered by the broad plains of Waipio. + +Here in the long ago high chiefs dwelt and sacred temples were built. +From Waipio Valley Moikeha and Laa-Mai-Kahiki sailed away on their +famous voyages to distant foreign lands. In this valley dwelt the priest +who in the times of Maui was said to have the winds of heaven concealed +in his calabash. Raising the cover a little, he sent gentle breezes in +the direction of the opening. Severe storms and hurricanes were granted +by swiftly opening the cover widely and letting a chaotic mass of fierce +winds escape. The stories of magical powers of bird and fish as well as +of the strange deeds of powerful men are almost innumerable. Not the +least of the history-myths of Waipio Valley is the story of Nanaue, the +shark-man, who was one of the cannibals of the ancient time. + +Ka-moho-alii was the king of all the sharks which frequent Hawaiian +waters. When he chose to appear as a man he was always a chief of +dignified, majestic appearance. One day, while swimming back and forth +just beneath the surface of the waters at the mouth of the valley, he +saw an exceedingly beautiful woman coming to bathe in the white surf. + +That night Ka-moho-alii came to the beach black with lava sand, crawled +out of the water, and put on the form of a man. As a mighty chief he +walked through the valley and mingled with the people. For days he +entered into their sports and pastimes and partook of their bounty, +always looking for the beautiful woman whom he had seen bathing in the +surf. When he found her he came to her and won her to be his wife. + +Kalei was the name of the woman who married the strange chief. When the +time came for a child to be born to them, Ka-moho-alii charged Kalei to +keep careful watch of it and guard its body continually from being seen +of men, and never allow the child to eat the flesh of any animal. Then +he disappeared, never permitting Kalei to have the least suspicion that +he was the king of the sharks. + +When the child was born, Kalei gave to him the name "Nanaue." She was +exceedingly surprised to find an opening in his back. As the child grew +to manhood the opening developed into a large shark-mouth in rows of +fierce sharp teeth. + +From infancy to manhood Kalei protected Nanaue by keeping his back +covered with a fine kapa cloak. She was full of fear as she saw Nanaue +plunge into the water and become a shark. The mouth on his back opened +for any kind of prey. But she kept the terrible birthmark of her son a +secret hidden in the depths of her own heart. + +For years she prepared for him the common articles of food, always +shielding him from the temptation to eat meat. But when he became a man +his grandfather took him to the men's eating-house, where his mother +could no longer protect him. Meats of all varieties were given to him in +great abundance, yet he always wanted more. His appetite was +insatiable. + +While under his mother's care he had been taken to the pool of water +into which the great Waipio Falls poured its cascade of water. There he +bathed, and, changing himself into a shark, caught the small fish which +were playing around him. His mother was always watching him to give an +alarm if any of the people came near to the bathing-place. + +As he became a man he avoided his companions in all bathing and fishing. +He went away by himself. When the people were out in the deep sea +bathing or fishing, suddenly a fierce shark would appear in their midst, +biting and tearing their limbs and dragging them down in the deep water. +Many of the people disappeared secretly, and great terror filled the +homes of Waipio. + +Nanaue's mother alone was certain that he was the cause of the trouble. +He was becoming very bold in his depredations. Sometimes he would ask +when his friends were going out in the sea; then he would go to a place +at some distance, leap into the sea, and swiftly dash to intercept the +return of his friends to the shore. Perhaps he would allay suspicion by +appearing as a man and challenge to a swimming-race. Diving suddenly, he +would in an instant become a shark and destroy his fellow-swimmer. + +The people felt that he had some peculiar power, and feared him. One +day, when their high chief had called all the men of the valley to +prepare the taro patches for their future supply of food, a +fellow-workman standing by the side of Nanaue tore his kapa cape from +his shoulders. The men behind cried out, "See the great shark-mouth!" +All the people came running together, shouting, "A shark-man!" "A +shark-man!" + +Nanaue became very angry and snapped his shark-teeth together. Then with +bitter rage he attacked those standing near him. He seized one by the +arm and bit it in two. He tore the flesh of another in ragged gashes. +Biting and snapping from side to side he ran toward the sea. + +The crowd of natives surrounded him and blocked his way. He was thrown +down and tied. The mystery had now passed from the valley. The people +knew the cause of the troubles through which they had been passing, and +all crowded around to see this wonderful thing, part man and part shark. + +The high chief ordered their largest oven to be prepared, that Nanaue +might be placed therein and burned alive. The deep pit was quickly +cleaned out by many willing hands, and, with much noise and rejoicing, +fire was placed within and the stones for heating were put in above the +fire. "We are ready for the shark-man," was the cry. + +During the confusion Nanaue quietly made his plans to escape. Suddenly +changing himself to a shark, the cords which bound him fell off and he +rolled into one of the rivers which flowed from the falls in the upper +part of the valley. + +None of the people dared to spring into the water for a hand-to-hand +fight with the monster. They ran along the bank, throwing stones at +Nanaue and bruising him. They called for spears that they might kill +him, but he made a swift rush to the sea and swam away, never again to +return to Waipio Valley. + +Apparently Nanaue could not live long in the ocean. The story says that +he swam over to the island of Maui and landed near the village Hana. +There he dwelt for some time, and married a chiefess. Meanwhile he +secretly killed and ate some of the people. At last his appetite for +human flesh made him so bold that he caught a beautiful young girl and +carried her out into the deep waters. There he changed himself into a +shark and ate her body in the sight of the people. + +The Hawaiians became very angry. They launched their canoes, and, +throwing in all kinds of weapons, pushed out to kill their enemy. But he +swam swiftly away, passing around the island until at last he landed on +Molokai. + +[Illustration: A TRUSTY FISHERMAN] + +Again he joined himself to the people, and again one by one those who +went bathing and fishing disappeared. The priests (kahunas) of the +people at last heard from their fellow-priests of the island of Maui +that there was a dangerous shark-man roaming through the islands. They +sent warning to the people, urging all trusty fishermen to keep strict +watch. At last they saw Nanaue change himself into a great fish. The +fishermen waged a fierce battle against him. They entangled him in their +nets, they pierced him with spears and struck him with clubs until the +waters were red with his blood. They called on the gods of the sea to +aid them. They uttered prayers and incantations. Soon Nanaue lost +strength and could not throw off the ropes which were tied around him, +nor could he break the nets in which he was entangled. + +The fishermen drew him to the shore, and the people dragged the great +shark body up the hill Puu-mano. Then they cut the body into small +pieces and burned them in a great oven. + +Thus died Nanaue, whose cannibal life was best explained by giving to +him in mythology the awful appetite of an insatiable man-eating shark. + + + + + IX + + THE STRANGE BANANA SKIN + + +Kukali, according to the folk-lore of Hawaii, was born at Kalapana, the +most southerly point of the largest island of the Hawaiian group. Kukali +lived hundreds of years ago in the days of the migrations of Polynesians +from one group of islands to another throughout the length and breadth +of the great Pacific Ocean. He visited strange lands, now known under +the general name, Kahiki, or Tahiti. Here he killed the great bird +Halulu, found the deep bottomless pit in which was a pool of the fabled +water of life, married the sister of Halulu, and returned to his old +home. All this he accomplished through the wonderful power of a banana +skin. + +Kukali's father was a priest, or kahuna, of great wisdom and ability, +who taught his children how to exercise strange and magical powers. To +Kukali he gave a banana with the impressive charge to preserve the skin +whenever he ate the fruit, and be careful that it was always under his +control. He taught Kukali the wisdom of the makers of canoes and also +how to select the fine-grained lava for stone knives and hatchets, and +fashion the blade to the best shape. He instructed the young man in the +prayers and incantations of greatest efficacy and showed him charms +which would be more powerful than any charms his enemies might use in +attempting to destroy him, and taught him those omens which were too +powerful to be overcome. Thus Kukali became a wizard, having great +confidence in his ability to meet the craft of the wise men of distant +islands. + +Kukali went inland through the forests and up the mountains, carrying no +food save the banana which his father had given him. Hunger came, and he +carefully stripped back the skin and ate the banana, folding the skin +once more together. In a little while the skin was filled with fruit. +Again and again he ate, and as his hunger was satisfied the fruit always +again filled the skin, which he was careful never to throw away or lose. + +The fever of sea-roving was in the blood of the Hawaiian people in those +days, and Kukali's heart burned within him with the desire to visit the +far-away lands about which other men told marvelous tales and from which +came strangers like to the Hawaiians in many ways. + +After a while he went to the forests and selected trees approved by the +omens, and with many prayers fashioned a great canoe in which to embark +upon his journey. The story is not told of the days passed on the great +stretches of water as he sailed on and on, guided by the sun in the day +and the stars in the night, until he came to the strange lands about +which he had dreamed for years. + +His canoe was drawn up on the shore and he lay down for rest. Before +falling asleep he secreted his magic banana in his malo, or loin-cloth, +and then gave himself to deep slumber. His rest was troubled with +strange dreams, but his weariness was great and his eyes heavy, and he +could not arouse himself to meet the dangers which were swiftly +surrounding him. + +A great bird which lived on human flesh was the god of the land to which +he had come. The name of the bird was Halulu. Each feather of its wings +was provided with talons and seemed to be endowed with human powers. +Nothing like this bird was ever known or seen in the beautiful Hawaiian +Islands. But here in the mysterious foreign land it had its deep valley, +walled in like the valley of the Arabian Nights, over which the great +bird hovered looking into the depths for food. A strong wind always +attended the coming of Halulu when he sought the valley for his victims. + +Kukali was lifted on the wings of the bird-god and carried to this hole +and quietly laid on the ground to finish his hour of deep sleep. + +When Kukali awoke he found himself in the shut-in valley with many +companions who had been captured by the great bird and placed in this +prison hole. They had been without food and were very weak. Now and then +one of the number would lie down to die. Halulu, the bird-god, would +perch on a tree which grew on the edge of the precipice and let down its +wing to sweep across the floor of the valley and pick up the victims +lying on the ground. Those who were strong could escape the feathers as +they brushed over the bottom and hide in the crevices in the walls, but +day by day the weakest of the prisoners were lifted out and prepared for +Halulu's feast. + +Kukali pitied the helpless state of his fellow-prisoners and prepared +his best incantations and prayers to help him overcome the great bird. +He took his wonderful banana and fed all the people until they were very +strong. He taught them how to seek stones best fitted for the +manufacture of knives and hatchets. Then for days they worked until they +were all well armed with sharp stone weapons. + +While Kukali and his fellow-prisoners were making preparation for the +final struggle, the bird-god had often come to his perch and put his +wing down into the valley, brushing the feathers back and forth to catch +his prey. + +Frequently the search was fruitless. At last he became very impatient, +and sent his strongest feathers along the precipitous walls, seeking for +victims. + +Kukali and his companions then ran out from their hiding-places and +fought the strong feathers, cutting them off and chopping them into +small pieces. + +Halulu cried out with pain and anger, and sent feather after feather +into the prison. Soon one wing was entirely destroyed. Then the other +wing was broken to pieces and the bird-god in his insane wrath put down +a strong leg armed with great talons. Kukali uttered mighty invocations +and prepared sacred charms for the protection of his friends. + +After a fierce battle they cut off the leg and destroyed the talons. +Then came the struggle with the remaining leg and claws, but Kukali's +friends had become very bold. They fearlessly gathered around this +enemy, hacking and pulling until the bird-god, screaming with pain, fell +into the pit among the prisoners, who quickly cut the body into +fragments. + +The prisoners made steps in the walls, and by the aid of vines climbed +out of their prison. When they had fully escaped, they gathered great +piles of branches and trunks of trees and threw them into the prison +until the body of the bird-god was covered. Fire was thrown down and +Halulu was burned to ashes. Thus Kukali taught by his charms that Halulu +could be completely destroyed. + +But two of the breast feathers of the burning Halulu flew away to his +sister, who lived in a great hole which had no bottom. The name of this +sister was Namakaeha. She belonged to the family of Pele, the goddess of +volcanic fires, who had journeyed to Hawaii and taken up her home in the +crater of the volcano Kilauea. + +Namakaeha smelled smoke on the feathers which came to her, and knew that +her brother was dead. She also knew that he could have been conquered +only by one possessing great magical powers. So she called to his +people: "Who is the great kupua [wizard] who has killed my brother? Oh, +my people, keep careful watch." + +Kukali was exploring all parts of the strange land in which he had +already found marvelous adventures. By and by he came to the great pit +in which Namakaeha lived. He could not see the bottom, so he told his +companions he was going down to see what mysteries were concealed in +this hole without a bottom. They made a rope of the hau tree bark. +Fastening one end around his body he ordered his friends to let him +down. Uttering prayers and incantations he went down and down until, +owing to counter incantations of Namakaeha's priests, who had been +watching, the rope broke and he fell. + +Down he went swiftly, but, remembering the prayer which a falling man +must use to keep him from injury, he cried, "O Ku! guard my life!" + +In the ancient Hawaiian mythology there was frequent mention of "the +water of life." Sometimes the sick bathed in it and were healed. +Sometimes it was sprinkled upon the unconscious, bringing them back to +life. Kukali's incantation was of great power, for it threw him into a +pool of the water of life and he was saved. + +One of the kahunas (priests) caring for Namakaeha was a very great +wizard. He saw the wonderful preservation of Kukali and became his +friend. He warned Kukali against eating anything that was ripe, because +it would be poison, and even the most powerful charms could not save +him. + +Kukali thanked him and went out among the people. He had carefully +preserved his wonderful banana skin, and was able to eat apparently ripe +fruit and yet be perfectly safe. + +The kahunas of Namakaeha tried to overcome him and destroy him, but he +conquered them, killed those who were bad, and entered into friendship +with those who were good. + +At last he came to the place where the great chiefess dwelt. Here he was +tested in many ways. He accepted the fruits offered him, but always ate +the food in his magic banana. Thus he preserved his strength and +conquered even the chiefess and married her. After living with her for a +time he began to long for his old home in Hawaii. Then he persuaded her +to do as her relative Pele had already done, and the family, taking +their large canoe, sailed away to Hawaii, their future home. + + + + + X + + THE OLD MAN OF THE MOUNTAIN + + This is not a Hawaiian legend. It was written to show the + superstitions of the Hawaiians, and in that respect it is accurate + and worthy of preservation. + + +Far away in New England one of the rugged mountain-sides has for many +years been marked with the profile of a grand face. A noble brow, +deep-set eyes, close-shut lips, Roman nose, and chin standing in full +relief against a clear sky, made a landmark renowned throughout the +country. The story is told of a boy who lived in the valley from which +the face of the Old Man of the Mountain could be most clearly seen. As +the years passed, the boy grew into a man of sterling character. When at +last death came and the casket opened to receive the body of an old man, +universally revered, the friends saw the likeness to the stone features +of the Old Man of the Mountain, and recognized the source of the +inspiration which had made one life useful and honored. + +Near Honolulu, just beyond one of the great sugar plantations, is a +ledge of lava deposited centuries ago. The lava was piled up into +mountains, now dissolved into slopes of the richest sugar-land in the +world. And yet sometimes the hard lava, refusing to disintegrate, +thrusts itself out from the hillsides in ledges of grotesque form. + +[Illustration] + +On one of these ancient lava ridges was the outline of an old man's +face, to which the Hawaiians have given the name, "The Old Man of the +Mountain." The laborers on the sugar-plantations, the passengers on the +railroad trains, and the natives who still cling to their scattered +homes sometimes have looked with superstitious awe upon the face made +without hands. In the days gone by they have called it the "Akuapohaku" +(the stone god). Shall we hear the story of Kamakau, who at some time in +the indefinite past dwelt in the shadow of the stone face? + +Kamakau means "the afraid." His name came to him as a child. He was a +shrinking, sensitive, imaginative little fellow. He was surrounded by +influences which turned his imagination into the paths of most +unwholesome superstition. But beyond the beliefs of most of his fellows, +in his own nature he was keenly appreciative of mysterious things. There +was a spirit voice in every wind rustling the tops of the trees. Spirit +faces appeared in unnumbered caricatures of human outline whenever he lay +on the grass and watched the sunlight sift between the leaves. Everything +he looked upon or heard assumed some curious form of life. The clouds +were most mysterious of all, for they so frequently piled up mass upon +mass of grandeur, in such luxurious magnificence and such prodigal +display of color, that his power of thought lost itself in his almost +daily dream of some time-wandering in the shadow valleys of the +precipitous mountains of heaven. Here he saw also strangely symmetrical +forms of man and bird and fish. Sometimes cloud forests outlined +themselves against the blue sky, and then again at times separated by +months and even years, the lights of the volcano-goddess, Pele, +glorified her path as she wandered in the spirit land, flashing from +cloud-peak to cloud-peak, while the thunder voices of the great gods +rolled in mighty volumes of terrific impressiveness. Even in the night +Kamakau felt that the innumerable stars were the eyes of the aumakuas +(the spirits of the ancestors). It was not strange that such a child +should continually think that he saw spirit forms which were invisible +to his companions. It is no wonder that he fancied he heard voices of +the menehunes (fairies), which his companions could never understand. As +he shrunk from places where it seemed to him the spirits dwelt, his +companions called him "Kamakau," "the afraid." When he grew older he +necessarily became keenly alive to all objects of Hawaiian superstition. +He never could escape the overwhelming presence of the thousand and more +gods which were supposed to inhabit the Hawaiian land and sea. The omens +drawn from sacrifices, the voices from the bamboo dwelling-places of the +oracles, the chants of the prophets, and powers of praying to death he +accepted with unquestioning faith. + +Two men were hunting in the forests of the mountains of Oahu. Tired with +the long chase after the oo, the bird with the rare yellow feathers from +which the feather cloaks of the highest chiefs were made, they laid +aside spears and snares and lay down for a rest. "I want the valley of +the stone god," said one: "its fertile fields would make just the +increase needed for my retainers, and the 'moi,' the king, would give me +the land if Kamakau were out of the way." + +"Are there any other members of his family, O Inaina, who could resist +your claim?" + +"No, my friend Kokua. He is the only important chief in the valley." + +"Pray him to death," was Kokua's sententious advice. + +"Good; I'll do it," said Inaina: "he is one who can easily be prayed to +death. 'The Afraid' will soon die." + +"If you will give me the small fish-pond nearest my own coral fish-walls +I will be your messenger," said Kokua. + +"Ah, that also is good," replied Inaina, after a moment's thought. "I +will give you the small pond, and you must give the small thoughts, the +hints, to his friends that powerful priests are praying Kamakau to +death. All this must be very mysterious. No name can be mentioned, and +you and I must be Kamakau's good friends." + +It must be remembered that land tenure in ancient Hawaii was almost the +same as that of the European feudal system. Occupancy depended upon the +will of the high chief. He gave or took away at his own pleasure. The +under-chiefs held the land as if it belonged to them, and were seldom +troubled as long as the wishes of the high chief, or king, were carried +out. Inaina felt secure in the use of his present property, and believed +that he could easily find favor and obtain the land held by the Kamakau +family if Kamakau himself could be removed. Without much further +conference the two hunters returned to their homes. Inaina at once +sought his family priest and stated his wish to have Kamakau prayed to +death. They decided that the first step should be taken that night. It +was absolutely necessary that something which had been a part of the +body of Kamakau should be obtained. The priest appointed his +confidential hunter of sacrifices to undertake this task. This servant +of the temple was usually sent out to find human sacrifices to be slain +and offered before the great gods on special occasions. As the darkness +came on he crept near the grass house of Kamakau and watched for an +opportunity of seizing what he wanted. The two most desired things in +the art of praying to death were either a lock of hair from the head of +the victim or a part of the spittle, usually well guarded by the trusted +retainers who had charge of the spittoon. + +It chanced to be "Awa night" for Kamakau, and the chief, having drunk +heavily of the drug, had thrown himself on a mat and rolled near the +grass walls. With great ingenuity the hunter of sacrifices located the +chief and worked a hole through the thatch. Then with his sharp bone +knife he sawed off a large lock of Kamakau's hair. When this was done he +was about to creep away, but a native came near. Instantly grunting like +a hog, he worked his way into the darkness. He saw outlined against the +sky in the hands of the native the chief's spittoon. In a moment the +hunter of sacrifices saw his opportunity. His past training in lying in +wait and capturing men for sacrifice stood him in good stead at this +time. The unsuspecting spittoon-carrier was seized by the throat and +quickly strangled. The spittoon in falling from the retainer's hand had +not been overturned. Exultant at his success, the hunter of sacrifices +sped away in the darkness and placed his trophies in the hands of the +priest. The next morning there was a great outcry in Kamakau's village. +The dead body was found as soon as dawn crept over the valley, and the +hand-polished family calabash was completely lost. When the people went +to Kamakau's house with the report of the death of his retainer, they +soon saw that the head of their chief had been dishonored. A great +feeling of fear took possession of the village. Kamakau's priest hurried +to the village temple to utter prayers and incantations against the +enemy who had committed such an outrage. + +Kokua soon heard the news and came to comfort his neighbor. After the +greeting, "Auwe! auwe!" (Alas! alas!) Kokua said: "This is surely +praying to death, and the gods have already given you over into the +hands of your enemy. You will die. Very soon you will die." Soon Inaina +and other chiefs came with their retainers. Among high and low the +terrible statement was whispered: "Kamakau is being prayed to death, and +no man knows his enemy." Many a strong man has gone to a bed of +continued illness, and some have crossed the dark valley into the land +of death, even in these days of enlightened civilization, simply +frightened into the illness or death by the strong statements of friends +and acquaintances. Such is the make-up of the minds of men that they are +easily affected by the mysterious suggestions of others. It is purely a +matter of mind-murder. + +It is no wonder that in the days of the long ago Kamakau, moved by the +terror of his friends and horrible suggestions of his two enemies, soon +felt a great weakness conquering him. His natural disposition, his habit +of seeing and hearing gods and spirits in everything around him, made it +easy for him to yield to the belief that he was being prayed to death. +His strength left him. He could take no food. A strange paralysis seemed +to take possession of him. Mind and body were almost benumbed. He was +really in the hands of unconscious mesmerists, who were putting him into +a magnetic sleep, from which he was never expected to awake. It is a +question to be answered only when all earthly problems have been solved. +How many of the people prayed to death have really been dissected and +prepared for burial while at first under mesmeric influences! The people +gathered around Kamakau's thatched house. They thought that he would +surely die before the next morning dawned. Inaina and Kokua were lying +on the grass under the shade of a great candlenut-tree, quietly talking +about the speedy success of their undertaking. A little girl was playing +near them. It was Kamakau's little Aloha. This was all the name so far +given to her. She was "My Aloha," "my dear one," to both father and +mother. She heard a word uttered incautiously. Inaina had spoken with +the accent of success and his voice was louder than he thought. He said, +"We have great strength if we kill Kamakau." The child fled to her +father. She found him in the half-unconscious state already described. +She shook him. She called to him. She pulled his hands, and covered his +face with kisses. Her tears poured over his hot, dry skin. Kamakau was +aroused by the shock. He sat up, forgetting all the expectation of +death. + +Out through the doorway he glanced toward the west. The sinking sun was +sending its most glorious beams into the grand clouds, while just +beneath, reflecting the glory, lay the Old Man of the Mountain. The +stone face was magnificent in its setting. The unruffled brow, the +never-closing eyes, the firm lips, stood out in bold relief against the +glory which was over and beyond them. Kamakau caught the inspiration. It +seemed to his vivid imagination as if ten thousand good spirits were +gathered in the heavens to fight for him. He leaped to his feet, +strength came back into the wearied muscles, a new will-power took +possession of him, and he cried: "I will not die! I will not die! The +stone god is more powerful than the priests who pray to death!" His will +had broken away from its chains, and, unfettered from all fear, Kamakau +went forth to greet the wondering people and take up again the position +of influence held among the chiefs of Oahu. The lesson is still needed +in these beautiful ocean-bound islands that praying to death means +either the use of poison or the attempt to terrify the victim by strong +mental forces enslaving the will. In either case the aroused will is +powerful in both resistance and watchfulness. + + + + + XI + + HAWAIIAN GHOST TESTING + + +Manoa Valley for centuries has been to the Hawaiians the royal palace of +rainbows. The mountains at the head of the valley were gods whose +children were the divine wind and rain from whom was born the beautiful +rainbow-maiden who plays in and around the valley day and night whenever +misty showers are touched by sunlight or moonlight. + +The natives of the valley usually give her the name of Kahalaopuna, or +The Hala of Puna. Sometimes, however, they call her Kaikawahine Anuenue, +or The Rainbow Maiden. The rainbow, the anuenue, marks the continuation +of the legendary life of Kahala. + +The legend of Kahala is worthy of record in itself, but connected with +the story is a very interesting account of an attempt to discover and +capture ghosts according to the methods supposed to be effective by the +Hawaiian witch doctors or priests of the long, long ago. + +The legends say that the rainbow-maiden had two lovers, one from +Waikiki, and one from Kamoiliili, half-way between Manoa and Waikiki. +Both wanted the beautiful arch to rest over their homes, and the maiden, +the descendant of the gods, to dwell therein. + +Kauhi, the Waikiki chief, was of the family of Mohoalii, the shark-god, +and partook of the shark's cruel nature. He became angry with the +rainbow-maiden and killed her and buried the body, but her guardian god, +Pueo, the owl, scratched away the earth and brought her to life. Several +times this occurred, and the owl each time restored the buried body to +the wandering spirit. At last the chief buried the body deep down under +the roots of a large koa-tree. The owl-god scratched and pulled, but the +roots of the tree were many and strong. His claws were entangled again +and again. At last he concluded that life must be extinct and so +deserted the place. + +The spirit of the murdered girl was wandering around hoping that it +could be restored to the body, and not be compelled to descend to Milu, +the Under-world of the Hawaiians. Po was sometimes the Under-world, and +Milu was the god ruling over Po. The Hawaiian ghosts did not go to the +home of the dead as soon as they were separated from the body. Many +times, as when rendered unconscious, it was believed that the spirit had +left the body, but for some reason had been able to come back into it +and enjoy life among friends once more. + +Kahala, the rainbow-maiden, was thus restored several times by the +owl-god, but with this last failure it seemed to be certain that the +body would grow cold and stiff before the spirit could return. The +spirit hastened to and fro in great distress, trying to attract +attention. + +If a wandering spirit could interest some one to render speedy aid, the +ancient Hawaiians thought that a human being could place the spirit back +in the body. Certain prayers and incantations were very effective in +calling the spirit back to its earthly home. The Samoans had the same +thought concerning the restoration of life to one who had become +unconscious, and had a special prayer, which was known as the prayer of +life, by which the spirit was persuaded to return into its old home. The +Hervey Islanders also had this same conception of any unconscious +condition. They thought the spirit left the body but when persuaded to +do so returned and brought the body back to life. They have a story of a +woman who, like the rainbow-maiden, was restored to life several times. + +The spirit of Kahala was almost discouraged. The shadows of real death +were encompassing her, and the feeling of separation from the body was +becoming more and more permanent. At last she saw a noble young chief +approaching. He was Mahana, the chief of Kamoiliili. The spirit hovered +over him and around him and tried to impress her anguish upon him. + +Mahana felt the call of distress, and attributed it to the presence of a +ghost, or aumakua, a ghost-god. He was conscious of an influence leading +him toward a large koa-tree. There he found the earth disturbed by the +owl-god. He tore aside the roots and discovered the body bruised and +disfigured and yet recognized it as the body of the rainbow-maiden whom +he had loved. + +In the King Kalakaua version of the story Mahana is represented as +taking the body, which was still warm, to his home in Kamoiliili. + +Mahana's elder brother was a kahuna, or witch-doctor, of great +celebrity. He was called at once to pronounce the prayers and +invocations necessary for influencing the spirit and the body to +reunite. Long and earnestly the kahuna practised all the arts with which +he was acquainted and yet completely failed. In his anxiety he called +upon the spirits of two sisters who, as aumakuas, watched over the +welfare of Mahana's clan. These spirit-sisters brought the spirit of the +rainbow-maiden to the bruised body and induced it to enter the feet. +Then, by using the forces of spirit-land, while the kahuna chanted and +used his charms, they pushed the spirit of Kahala slowly up the body +until "the soul was once more restored to its beautiful tenement." + +The spirit-sisters then aided Mahana in restoring the wounded body to +its old vigor and beauty. Thus many days passed in close comradeship +between Kahala and the young chief, and they learned to care greatly for +one another. + +But while Kauhi lived it was unsafe for it to be known that Kahala was +alive. Mahana determined to provoke Kauhi to personal combat; therefore +he sought the places which Kauhi frequented for sport and gambling. +Bitter words were spoken and fierce anger aroused until at last, by the +skilful use of Kahala's story, Mahana led Kauhi to admit that he had +killed the rainbow-maiden and buried her body. + +Mahana said that Kahala was now alive and visiting his sisters. + +Kauhi declared that if there was any one visiting Mahana's home it must +be an impostor. In his anger against Mahana he determined a more awful +death than could possibly come from any personal conflict. He was so +sure that Kahala was dead that he offered to be baked alive in one of +the native imus, or ovens, if she should be produced before the king and +the principal chiefs of the district. Akaaka, the grandfather of Kahala, +one of the mountain-gods of Manoa Valley, was to be one of the judges. + +This proposition suited Mahana better than a conflict, in which there +was a possibility of losing his own life. + +Kauhi now feared that some deception might be practised. His proposition +had been so eagerly accepted that he became suspicious; therefore he +consulted the sorcerers of his own family. They agreed that it was +possible for some powerful kahuna to present the ghost of the murdered +maiden and so deceive the judges. They decided that it was necessary to +be prepared to test the ghosts. + +If it could be shown that ghosts were present, then the aid of "spirit +catchers" from the land of Milu could be invoked. Spirits would seize +these venturesome ghosts and carry them away to the spirit-land, where +special punishments should be meted out to them. It was supposed that +"spirit catchers" were continually sent out by Milu, king of the +Under-world. + +How could these ghosts be detected? They would certainly appear in human +form and be carefully safeguarded. The chief sorcerer of Kauhi's family +told Kauhi to make secretly a thorough test. This could be done by +taking the large and delicate leaves of the ape-plant and spreading them +over the place where Kahala must walk and sit before the judges. A human +being could not touch these leaves so carefully placed without tearing +and bruising them. A ghost walking upon them could not make any +impression. Untorn leaves would condemn Mahana to the ovens to be baked +alive, and the spirit catchers would be called by the sorcerers to seize +the escaped ghost and carry it back to spirit-land. Of course, if some +other maid of the islands had pretended to be Kahala, that could be +easily determined by her divine ancestor Akaaka. The trial was really a +test of ghosts, for the presence of Kahala as a spirit in her former +human likeness was all that Kauhi and his chief sorcerer feared. The +leaves were selected with great care and secretly placed so that no one +should touch them but Kahala. There was great interest in this strange +contest for a home in a burning oven. The imus had been prepared: the +holes had been dug, and the stones and wood necessary for the sacrifice +laid close at hand. + +The king and judges were in their places. The multitude of retainers +stood around at a respectful distance. Kauhi and his chief sorcerer were +placed where they could watch closely every movement of the maiden who +should appear before the judgment-seat. + +Kahala, the rainbow-maiden, with all the beauty of her past girlhood +restored to her, drew near, attended by the two spirit-sisters who had +saved and protected her. The spirits knew at once the ghost test by +which Kahala was to be tried. They knew also that she had nothing to +fear, but they must not be discovered. The test applied to Kahala would +only make more evident the proof that she was a living human being, but +that same test would prove that they were ghosts, and the +spirit-catchers would be called at once and they would be caught and +carried away for punishment. The spirit-sisters could not try to escape. +Any such attempt would arouse suspicion and they would be surely seized. +The ghost-testing was a serious ordeal for Kahala and her friends. + +The spirit-sisters whispered to Kahala, telling her the purpose +attending the use of the ape leaves and asking her to break as many of +them on either side of her as she could without attracting undue +attention. Thus she could aid her own cause and also protect the +sister-spirits. Slowly and with great dignity the beautiful +rainbow-maiden and her friends passed through the crowds of eager +attendants to their places before the king. Kahala bruised and broke as +many of the leaves as she could quietly. She was recognized at once as +the child of the divine rain and wind of Manoa Valley. There was no +question concerning her bodily presence. The torn leaves afforded ample +and indisputable testimony. + +Kauhi, in despair, recognized the girl whom he had several times tried +to slay. In bitter disappointment at the failure of his ghost-test the +chief sorcerer, as the Kalakaua version of this legend says, "declared +that he saw and felt the presence of spirits in some manner connected +with her." These spirits, he claimed, must be detected and punished. + +A second form of ghost-testing was proposed by Akaaka, the mountain-god. +This was a method frequently employed throughout all the islands of the +Hawaiian group. It was believed that any face reflected in a pool or +calabash of water was a spirit face. Many times had ghosts been +discovered in this way. The face in the water had been grasped by the +watcher, crushed between his hands, and the spirit destroyed. + +The chief sorcerer eagerly ordered a calabash of water to be quickly +brought and placed before him. In his anxiety to detect and seize the +spirits who might be attending Kahala he forgot about himself and leaned +over the calabash. His own spirit face was the only one reflected on the +surface of the water. This spirit face was believed to be his own true +spirit escaping for the moment from the body and bathing in the liquid +before him. Before he could leap back and restore his spirit to his body +Akaaka leaped forward, thrust his hands down into the water and seized +and crushed this spirit face between his mighty hands. Thus it was +destroyed before it could return to its home of flesh and blood. + +The chief sorcerer fell dead by the side of the calabash by means of +which he had hoped to destroy the friends of the rainbow-maiden. + +In this trial of the ghosts the two most powerful methods of making a +test as far as known among the ancient Hawaiians were put in practice. + +Kauhi was punished for his crimes against Kahala. He was baked alive in +the imu prepared on his own land at Waikiki. His lands and retainers +were given to Kahala and Mahana. + +The story of Kahala and her connection with the rainbows and waterfalls +of Manoa Valley has been told from time to time in the homes of the +nature-loving native residents of the valley. + + + + + XII + + HOW MILU BECAME THE KING OF GHOSTS + + +Lono was a chief living on the western side of the island Hawaii. He had +a very red skin and strange-looking eyes. His choice of occupation was +farming. This man had never been sick. One time he was digging with the +oo, a long sharp-pointed stick or spade. A man passed and admired him. +The people said, "Lono has never been sick." The man said, "He will be +sick." + +Lono was talking about that man and at the same time struck his oo down +with force and cut his foot. He shed much blood, and fainted, falling to +the ground. A man took a pig, went after the stranger, and let the pig +go, which ran to this man. The stranger was Kamaka, a god of healing. He +turned and went back at the call of the messenger, taking some popolo +fruit and leaves in his cloak. When he came to the injured man he asked +for salt, which he pounded into the fruit and leaves and placed in coco +cloth and bound it on the wound, leaving it a long time. Then he went +away. + +As he journeyed on he heard heavy breathing, and turning saw Lono, who +said, "You have helped me, and so I have left my lands in the care of my +friends, directing them what to do, and have hastened after you to learn +how to heal other people." + +The god said, "Lono, open your mouth!" This Lono did, and the god spat +in his mouth, so that the saliva could be taken into every part of +Lono's body. Thus a part of the god became a part of Lono, and he became +very skilful in the use of all healing remedies. He learned about the +various diseases and the medicines needed for each. The god and Lono +walked together, Lono receiving new lessons along the way, passing +through the districts of Kau, Puna, Hilo, and then to Hamakua. + +The god said, "It is not right for us to stay together. You can never +accomplish anything by staying with me. You must go to a separate place +and give yourself up to healing people." + +Lono turned aside to dwell in Waimanu and Waipio Valleys and there began +to practise healing, becoming very noted, while the god Kamaka made his +home at Ku-kui-haele. + +This god did not tell the other gods of the medicines that he had taught +Lono. One of the other gods, Kalae, was trying to find some way to kill +Milu, and was always making him sick. Milu, chief of Waipio, heard of +the skill of Lono. Some had been sick even to death, and Lono had healed +them. Therefore Milu sent a messenger to Lono who responded at once, +came and slapped Milu all over the body, and said: "You are not ill. +Obey me and you shall be well." + +Then he healed him from all the sickness inside the body caused by +Kalae. But there was danger from outside, so he said: "You must build a +ti-leaf house and dwell there quietly for some time, letting your +disease rest. If a company should come by the house making sport, with a +great noise, do not go out, because when you go they will come up and +get you for your death. Do not open the ti leaves and look out. The day +you do this you shall die." + +Some time passed and the chief remained in the house, but one day there +was the confused noise of many people talking and shouting around his +house. He did not forget the command of Lono. Two birds were sporting in +a wonderful way in the sky above the forest. This continued all day +until it was dark. + +Then another long time passed and again Waipio was full of resounding +noises. A great bird appeared in the sky resplendent in all kinds of +feathers, swaying from side to side over the valley, from the top of one +precipice across to the top of another, in grand flights passing over +the heads of the people, who shouted until the valley re-echoed with the +sound. + +Milu became tired of that great noise and could not patiently obey his +physician, so he pushed aside some of the ti leaves of his house and +looked out upon the bird. That was the time when the bird swept down +upon the house, thrusting a claw under Milu's arm, tearing out his +liver. Lono saw this and ran after the bird, but it flew swiftly to a +deep pit in the lava on one side of the valley and dashed inside, +leaving blood spread on the stones. Lono came, saw the blood, took it +and wrapped it in a piece of tapa cloth and returned to the place where +the chief lay almost dead. He poured some medicine into the wound and +pushed the tapa and blood inside. Milu was soon healed. + +The place where the bird hid with the liver of Milu is called to this +day Ke-ake-o-Milu ("The liver of Milu"). When this death had passed away +he felt very well, even as before his trouble. + +Then Lono told him that another death threatened him and would soon +appear. He must dwell in quietness. + +For some time Milu was living in peace and quiet after this trouble. +Then one day the surf of Waipio became very high, rushing from far out +even to the sand, and the people entered into the sport of surf-riding +with great joy and loud shouts. This noise continued day by day, and +Milu was impatient of the restraint and forgot the words of Lono. He +went out to bathe in the surf. + +When he came to the place of the wonderful surf he let the first and +second waves go by, and as the third came near he launched himself upon +it while the people along the beach shouted uproariously. He went out +again into deeper water, and again came in, letting the first and second +waves go first. As he came to the shore the first and second waves were +hurled back from the shore in a great mass against the wave upon which +he was riding. The two great masses of water struck and pounded Milu, +whirling and crowding him down, while the surf-board was caught in the +raging, struggling waters and thrown out toward the shore. Milu was +completely lost in the deep water. + +The people cried: "Milu is dead! The chief is dead!" The god Kalae +thought he had killed Milu, so he with the other poison-gods went on a +journey to Mauna Loa. Kapo and Pua, the poison-gods, or gods of death, +of the island Maui, found them as they passed, and joined the company. +They discovered a forest on Molokai, and there as kupua spirits, or +ghost bodies, entered into the trees of that forest, so the trees +became the kupua bodies. They were the medicinal or poison qualities in +the trees. + +Lono remained in Waipio Valley, becoming the ancestor and teacher of all +the good healing priests of Hawaii, but Milu became the ruler of the +Under-world, the place where the spirits of the dead had their home +after they were driven away from the land of the living. Many people +came to him from time to time. + +He established ghostly sports like those which his subjects had enjoyed +before death. They played the game kilu with polished cocoanut shells, +spinning them over a smooth surface to strike a post set up in the +centre. He taught konane, a game commonly called "Hawaiian checkers," +but more like the Japanese game of "Go." He permitted them to gamble, +betting all the kinds of property found in ghost-land. They boxed and +wrestled; they leaped from precipices into ghostly swimming-pools; they +feasted and fought, sometimes attempting to slay each other. Thus they +lived the ghost life as they had lived on earth. Sometimes the ruler was +forgotten and the ancient Hawaiians called the Under-world by his +name--Milu. The New Zealanders frequently gave their Under-world the +name "Miru." They also supposed that the ghosts feasted and sported as +they had done while living. + + + + + XIII + + A VISIT TO THE KING OF GHOSTS + + +When any person lay in an unconscious state, it was supposed by the +ancient Hawaiians that death had taken possession of the body and opened +the door for the spirit to depart. Sometimes if the body lay like one +asleep the spirit was supposed to return to its old home. One of the +Hawaiian legends weaves their deep-rooted faith in the spirit-world into +the expressions of one who seemed to be permitted to visit that +ghost-land and its king. This legend belonged to the island of Maui and +the region near the village Lahaina. Thus was the story told: + +Ka-ilio-hae (the wild dog) had been sick for days and at last sank into +a state of unconsciousness. The spirit of life crept out of the body and +finally departed from the left eye into a corner of the house, buzzing +like an insect. Then he stopped and looked back over the body he had +left. It appeared to him like a massive mountain. The eyes were deep +caves, into which the ghost looked. Then the spirit became afraid and +went outside and rested on the roof of the house. The people began to +wail loudly and the ghost fled from the noise to a cocoanut-tree and +perched like a bird in the branches. Soon he felt the impulse of the +spirit-land moving him away from his old home. So he leaped from tree to +tree and flew from place to place wandering toward Kekaa, the place from +which the ghosts leave the island of Maui for their home in the +permanent spirit-land--the Under-world. + +As he came near this doorway to the spirit-world he met the ghost of a +sister who had died long before, and to whom was given the power of +sometimes turning a ghost back to its body again. She was an +aumakua-ho-ola (a spirit making alive). She called to Ka-ilio-hae and +told him to come to her house and dwell for a time. But she warned him +that when her husband was at home he must not yield to any invitation +from him to enter their house, nor could he partake of any of the food +which her husband might urge him to eat. The home and the food would be +only the shadows of real things, and would destroy his power of becoming +alive again. + +The sister said, "When my husband comes to eat the food of the spirits +and to sleep the sleep of ghosts, then I will go with you and you shall +see all the spirit-land of our island and see the king of ghosts." + +The ghost-sister led Ka-ilio-hae into the place of whirlwinds, a hill +where he heard the voices of many spirits planning to enjoy all the +sports of their former life. He listened with delight and drew near to +the multitude of happy spirits. Some were making ready to go down to the +sea for the hee-nalu (surf-riding). Others were already rolling the +ulu-maika (the round stone discs for rolling along the ground). Some +were engaged in the mokomoko, or umauma (boxing), and the kulakulai +(wrestling), and the honuhonu (pulling with hands), and the loulou +(pulling with hooked fingers), and other athletic sports. + +Some of the spirits were already grouped in the shade of trees, playing +the gambling games in which they had delighted when alive. There was the +stone konane-board (somewhat like checkers), and the puepue-one (a small +sand mound in which was concealed some object), and the puhenehene (the +hidden stone under piles of kapa), and the many other trials of skill +which permitted betting. + +Then in another place crowds were gathered around the hulas (the many +forms of dancing). These sports were all in the open air and seemed to +be full of interest. + +There was a strange quality which fettered every new-born ghost: he +could only go in the direction into which he was pushed by the hand of +some stronger power. If the guardian of a ghost struck it on one side, +it would move off in the direction indicated by the blow or the push +until spirit strength and experience came and he could go alone. The +newcomer desired to join in these games and started to go, but the +sister slapped him on the breast and drove him away. These were shadow +games into which those who entered could never go back to the +substantial things of life. + +Then there was a large grass house inside which many ghosts were making +merry. The visitor wanted to join this great company, but the sister +knew that, if he once was engulfed by this crowd of spirits in this +shadow-land, her brother could never escape. The crowds of players would +seize him like a whirlwind and he would be unable to know the way he +came in or the way out. Ka-ilio-hae tried to slip away from his sister, +but he could not turn readily. He was still a very awkward ghost, and +his sister slapped him back in the way in which she wanted him to go. + +An island which was supposed to float on the ocean as one of the homes +of the aumakuas (the ghosts of the ancestors) had the same +characteristics. The ghosts (aumakuas) lived on the shadows of all that +belonged to the earth-life. It was said that a canoe with a party of +young people landed on this island of dreams and for some time enjoyed +the food and fruits and sports, but after returning to their homes could +not receive the nourishment of the food of their former lives, and soon +died. The legends taught that no ghost passing out of the body could +return unless it made the life of the aumakuas tabu to itself. + +Soon the sister led her brother to a great field, stone walled, in which +were such fine grass houses as were built only for chiefs of the highest +rank. There she pointed to a narrow passage-way into which she told her +brother he must enter by himself. + +"This," she said, "is the home of Walia, the high chief of the ghosts +living in this place. You must go to him. Listen to all he says to you. +Say little. Return quickly. There will be three watchmen guarding this +passage. The first will ask you, 'What is the fruit [desire] of your +heart?' You will answer, 'Walia.' Then he will let you enter the +passage. + +"Inside the walls of the narrow way will be the second watchman. He will +ask why you come; again answer, 'Walia,' and pass by him. + +"At the end of the entrance the third guardian stands holding a raised +spear ready to strike. Call to him, 'Ka-make-loa' [The Great Death]. +This is the name of his spear. Then he will ask what you want, and you +must reply, 'To see the chief,' and he will let you pass. + +"Then again when you stand at the door of the great house you will see +two heads bending together in the way so that you cannot enter or see +the king and his queen. If these heads can catch a spirit coming to see +the king without knowing the proper incantations, they will throw that +ghost into the Po-Milu [The Dark Spirit-world]. Watch therefore and +remember all that is told you. + +"When you see these heads, point your hands straight before you between +them and open your arms, pushing these guards off on each side, then the +ala-nui [the great way] will be open for you--and you can enter. + +"You will see kahilis [soft long feather fans] moving over the chiefs. +The king will awake and call, 'Why does this traveller come?' You will +reply quickly, 'He comes to see the Divine One.' When this is said no +injury will come to you. Listen and remember and you will be alive +again." + +Ka-ilio-hae did as he was told with the three watchmen, and each one +stepped back, saying, "Noa" (the tabu is lifted), and he pushed by. At +the door he shoved the two heads to the side and entered the chief's +house to the Ka-ikuwai (the middle), falling on his hands and knees. The +servants were waving the kahilis this way and that. There was motion, +but no noise. + +The chief awoke, looked at Ka-ilio-hae, and said: "Aloha, stranger, come +near. Who is the high chief of your land?" + +Then Ka-ilio-hae gave the name of his king, and the genealogy from +ancient times of the chiefs dead and in the spirit-world. + +The queen of ghosts arose, and the kneeling spirit saw one more +beautiful than any woman in all the island, and he fell on his face +before her. + +The king told him to go back and enter his body and tell his people +about troubles near at hand. + +While he was before the king twice he heard messengers call to the +people that the sports were all over; any one not heeding would be +thrown into the darkest place of the home of the ghosts when the third +call had been sounded. + +The sister was troubled, for she knew that at the third call the stone +walls around the king's houses would close and her brother would be held +fast forever in the spirit-land, so she uttered her incantations and +passed the guard. Softly she called. Her brother reluctantly came. She +seized him and pushed him outside. Then they heard the third call, and +met the multitude of ghosts coming inland from their sports in the sea, +and other multitudes hastening homeward from their work and sports on +the land. + +They met a beautiful young woman who called to them to come to her home, +and pointed to a point of rock where many birds were resting. The sister +struck her brother and forced him down to the seaside where she had her +home and her responsibility, for she was one of the guardians of the +entrance to the spirit-world. + +She knew well what must be done to restore the spirit to the body, so +she told her brother they must at once obey the command of the king; but +the brother had seen the delights of the life of the aumakuas and wanted +to stay. He tried to slip away and hide, but his sister held him fast +and compelled him to go along the beach to his old home and his waiting +body. + +When they came to the place where the body lay she found a hole in the +corner of the house and pushed the spirit through. When he saw the body +he was very much afraid and tried to escape, but the sister caught him +and pushed him inside the foot up to the knee. He did not like the smell +of the body and tried to rush back, but she pushed him inside again and +held the foot fast and shook him and made him go to the head. + +The family heard a little sound in the mouth and saw breath moving the +breast, then they knew that he was alive again. They warmed the body and +gave a little food. When strength returned he told his family all about +his wonderful journey into the land of ghosts. + + NOTE.--A student should read next the articles "Homeless and + Desolate Ghosts" and "Ancestor Ghost-Gods" in the Appendix. + + + + + XIV + + KALAI-PAHOA, THE POISON-GOD + + +The Bishop Museum of Honolulu has one of the best as well as one of the +most scientifically arranged collections of Hawaiian curios in the +world. In it are images of many of the gods of long ago. One of these is +a helmeted head made of wicker-work, over which has been woven a thick +covering of beautiful red feathers bordered with yellow feathers. This +was the mighty war-god of the great Kamehameha. Another is a squat rough +image, crudely carved out of wood. This was Kamehameha's poison-god. + +The ancient Hawaiians were acquainted with poisons of various kinds. +They understood the medicinal qualities of plants and found some of +these strong enough to cause sickness and even death. One of the +Hawaiian writers said: "The opihi-awa is a poison shell-fish. These are +bitter and deadly and can be used in putting enemies to death. +Kalai-pahoa is also a tree in which there is the power to kill." + +Kamehameha's poison-god was called Kalai-pahoa, because it was cut from +that tree which grew in the upland forest on the island of Molokai. + +A native writer says there was an antidote for the poison from +Kalai-pahoa, and he thus describes it: "The war-god and the poison-god +were not left standing in the temples like the images of other gods, but +after being worshipped were wrapped in kapa and laid away. + +"When the priest wanted Kalai-pahoa he was taken down and anointed with +cocoanut-oil and wrapped in a fresh kapa cloth. Then he was set up above +the altar and a feast prepared before him, awa to drink, and pig, fish, +and poi to eat. + +"Then the priest who had special care of this god would scrape off a +little from the wood, and put it in an awa cup, and hold the cup before +the god, chanting a prayer for the life of the king, the government, and +the people. One of the priests would then take the awa cup, drink the +contents, and quickly take food. + +"Those who were watching would presently see a red flush creep over his +cheeks, growing stronger and stronger, while the eyes would become +glassy and the breath short like that of a dying man. Then the priest +would touch his lips to the stick, Mai-ola, and have his life restored. +Mai-ola was a god who had another tree. When Kalai-pahoa entered his +tree on Molokai, Mai-ola entered another tree and became the enemy of +the poison-god." + +The priests of the poison-god were very powerful in the curious rite +called pule-ana-ana, or praying to death. The Hawaiians said: "Perhaps +the priests of Kalai-pahoa put poison in bananas or in taro. It was +believed that they scraped the body of the image and put the pieces in +the food of the one they wished to pray to death. There was one chief +who was very skilful in waving kahilis, or feather fans, over any one +and shaking the powder of death into the food from the moving feathers. +Another would have scrapings in his cloak and would drop them into +whatever food his enemy was eating." The spirit of death was supposed to +reside in the wood of the poison-god. + +A very interesting legend was told by the old people to their children +to explain the coming of medicinal and poisonous properties into the +various kinds of trees and plants. These stories all go back to the time +when Milu died and became the king of ghosts. They say that after the +death of Milu the gods left Waipio Valley on the island of Hawaii and +crossed the channel to the island Maui. + +These gods had all kinds of power for evil, such as stopping the breath, +chilling or burning the body, making headaches or pains in the stomach, +or causing palsy or lameness or other injuries, even inflicting death. + +Pua and Kapo, who from ancient times have been worshipped as goddesses +having medicinal power, joined the party when they came to Maui. Then +all the gods went up Mauna Loa, a place where there was a large and +magnificent forest with fine trees, graceful vines and ferns, and +beautiful flowers. They all loved this place, therefore they became gods +of the forest. + +Near this forest lived Kane-ia-kama, a high chief, who was a very great +gambler. He had gambled away all his possessions. While he was sleeping, +the night of his final losses, he heard some one call, "O Kane-ia-kama, +begin your play again." He shouted out into the darkness: "I have bet +everything. I have nothing left." + +Then the voice again said, "Bet your bones, bet your bones, and see what +will happen." + +When he went to the gambling-place the next day the people all laughed +at him, for they knew his goods were all gone. He sat down among them, +however, and said: "I truly have nothing left. My treasures are all +gone; but I have my bones. If you wish, I will bet my body, then I will +play with you." + +The other chiefs scornfully placed some property on one side and said, +"That will be of the same value as your bones." + +They gambled and he won. The chiefs were angry at their loss and bet +again and again. He always won until he had more wealth than any one on +the island. + +After the gambling days were over he heard again the same voice saying: +"O Kane-ia-kama, you have done all that I told you and have become very +rich in property and servants. Will you obey once more?" + +The chief gratefully thanked the god for the aid that he had received, +and said he would obey. The voice then said: "Perhaps we can help you to +one thing. You are now wealthy, but there is a last gift for you. You +must listen carefully and note all I show you." + +Then this god of the night pointed out the trees into which the gods had +entered when they decided to remain for a time in the forest, and +explained to him all their different characteristics. He showed him +where gods and goddesses dwelt and gave their names. Then he ordered +Kane-ia-kama to take offerings of pigs, fish, cocoanuts, bananas, +chickens, kapas, and all other things used for sacrifice, and place them +at the roots of these trees into which the gods had entered, the proper +offerings for each. + +The next morning he went into the forest and saw that he had received a +very careful description of each tree. He observed carefully the tree +shown as the home of the spirit who had become his strange helper. + +Before night fell he placed offerings as commanded. As a worshipper he +took each one of these trees for his god, so he had many gods of plants +and trees. + +For some reason not mentioned in the legends he sent woodcutters to cut +down these trees, or at least to cut gods out of them with their stone +axes. + +They began to cut. The koko (blood) of the trees, as the natives termed +the flowing sap, and the chips flying out struck some of the woodcutters +and they fell dead. + +Kane-ia-kama made cloaks of the long leaves of the ieie vine and tied +them around his men, so that their bodies could not be touched, then the +work was easily accomplished. + +The chief kept these images of gods cut from the medicinal trees and +could use them as he desired. The most powerful of all these gods was +that one whose voice he had heard in the night. To this god he gave the +name Kalai-pahoa (The-one-cut-by-the-pahoa-or-stone-axe). + +One account relates that the pahoa (stone) from which the axe was made +came from Kalakoi, a celebrated place for finding a very hard lava of +fine grain, the very best for making stone implements. + +The god who had spoken to the chief in his dream was sometimes called +Kane-kulana-ula (noted red Kane). + +The gods were caught by the sacrifices of the chief while they were in +their tree bodies before they could change back into their spirit +bodies, therefore their power was supposed to remain in the trees. + +It was said that when Kane-kulana-ula changed into his tree form he +leaped into it with a tremendous flash of lightning, thus the great +mana, or miraculous power, went into that tree. + +The strange death which came from the god Kalai-pahoa made that god and +his priest greatly feared. One of the pieces of this tree fell into a +spring at Kaakee near the maika, or disc-rolling field, on Molokai. All +the people who drank at that spring died. They filled it up and the +chiefs ruled that the people should not keep branches or pieces of the +tree for the injury of others. If such pieces were found in the +possession of any one he should die. Only the carved gods were to be +preserved. + +Kahekili, king of Maui at the time of the accession of Kamehameha to the +sovereignty of the island Hawaii, had these images in his possession as +a part of his household gods. + +Kamehameha sent a prophet to ask him for one of these gods. Kahekili +refused to send one, but told him to wait and he should have the +poison-god and the government over all the islands. + +One account records that a small part from the poison one was then +given. + +So, after the death of Kahekili, Kamehameha did conquer all the islands +with their hosts of gods, and Kalai-pahoa, the poison-god, came into his +possession. + +The overthrow of idolatry and the destruction of the system of tabus +came in 1819, when most of the wooden gods were burned or thrown into +ponds and rivers, but a few were concealed by their caretakers. Among +these were the two gods now to be seen in the Bishop Museum in Honolulu. + + NOTE.--See Appendix, page 259, Chas. R. Bishop. + + + + + XV + + KE-AO-MELE-MELE, THE MAID OF THE GOLDEN CLOUD + + +The Hawaiians never found gold in their islands. The mountains being of +recent volcanic origin do not show traces of the precious metals; but +hovering over the mountain-tops clustered the glorious golden clouds +built up by damp winds from the seas. The Maiden of the Golden Cloud +belonged to the cloud mountains and was named after their golden glow. + +Her name in the Hawaiian tongue was Ke-ao-mele-mele (The Golden Cloud). +She was said to be one of the first persons brought by the gods to find +a home in the Paradise of the Pacific. + +In the ancient times, the ancestors of the Hawaiians came from far-off +ocean lands, for which they had different names, such as The Shining +Heaven, The Floating Land of Kane, The Far-off White Land of Kahiki, and +Kuai-he-lani (purchased is heaven). It was from Kuai-he-lani that the +Maiden of the Golden Cloud was called to live in Hawaii. + +In this legendary land lived Mo-o-inanea (self-reliant dragon). She +cared for the first children of the gods, one of whom was named Hina, +later known in Polynesian mythology as Moon Goddess. + +Mo-o-inanea took her to Ku, one of the gods. They lived together many +years and a family of children came to them. + +Two of the great gods of Polynesia, Kane and Kanaloa, had found a +beautiful place above Honolulu on Oahu, one of the Hawaiian Islands. +Here they determined to build a home for the first-born child of Hina. + +Thousands of eepa (gnome) people lived around this place, which was +called Waolani. The gods had them build a temple which was also called +Waolani (divine forest). + +When the time came for the birth of the child, clouds and fogs crept +over the land, thunder rolled and lightning flashed, red torrents poured +down the hillsides, strong winds hurled the rain through bending trees, +earthquakes shook the land, huge waves rolled inland from the sea. Then +a beautiful boy was born. All these signs taken together signified the +birth of a chief of the highest degree--even of the family of the gods. + +Kane and Kanaloa sent their sister Anuenue (rainbow) to get the child of +Ku and Hina that they might care for it. All three should be the +caretakers. + +Anuenue went first to the place where Mo-o-inanea dwelt, to ask her if +it would be right. Mo-o-inanea said she might go, but if they brought up +that child he must not have a wife from any of the women of +Hawaii-nui-akea (great wide Hawaii). + +Anuenue asked, "Suppose I get that child; who is to give it the proper +name?" + +Mo-o-inanea said: "You bring the child to our brothers and they will +name this child. They have sent you, and the responsibility of the name +rests on them." + +Anuenue said good-by, and in the twinkling of an eye stood at the door +of the house where Ku dwelt. + +Ku looked outside and saw the bright glow of the rainbow, but no cloud +or rain, so he called Hina. "Here is a strange thing. You must come and +look at it. There is no rain and there are no clouds or mist, but there +is a rainbow at our door." + +They went out, but Anuenue had changed her rainbow body and stood before +them as a very beautiful woman, wrapped only in the colors of the +rainbow. + +Ku and Hina began to shiver with a nameless terror as they looked at +this strange maiden. They faltered out a welcome, asking her to enter +their house. + +As she came near to them Ku said, "From what place do you come?" + +Anuenue said: "I am from the sky, a messenger sent by my brothers to get +your child that they may bring it up. When grown, if the child wants its +parents, we will bring it back. If it loves us it shall stay with us." + +Hina bowed her head and Ku wailed, both thinking seriously for a little +while. Then Ku said: "If Mo-o-inanea has sent you she shall have the +child. You may take this word to her." + +Anuenue replied: "I have just come from her and the word I brought you +is her word. If I go away I shall not come again." + +Hina said to Ku: "We must give this child according to her word. It is +not right to disobey Mo-o-inanea." + +Anuenue took the child and studied the omens for its future, then she +said, "This child is of the very highest, the flower on the top of the +tree." + +She prepared to take the child away, and bade the parents farewell. She +changed her body into the old rainbow colors shining out of a mist, then +she wrapped the child in the rainbow, bearing it away. + +Ku and Hina went out looking up and watching the cloud of rainbow colors +floating in the sky. Strong, easy winds blew and carried this cloud out +over the ocean. The navel-string had not been cut off, so Anuenue broke +off part and threw it into the ocean, where it became the Hee-makoko, a +blood-red squid. This is the legendary origin of that kind of squid. + +Anuenue passed over many islands, coming at last to Waolani to the +temple built by the gnomes under Kane and Kanaloa. They consecrated the +child, and cut off another part of the navel-cord. Kanaloa took it to +the Nuuanu pali back of Honolulu, to the place called Ka-ipu-o-Lono. +Kane and Kanaloa consulted about servants to live with the boy, and +decided that they must have only ugly ones, who would not be desired as +wives by their boy. Therefore they gathered together the lame, crooked, +deformed, and blind among the gnome people. There were hundreds of these +living in different homes, and performing different tasks. Anuenue was +the ruler over all of them. This child was named Kahanai-a-ke-Akua (the +one adopted by the gods). He was given a very high tabu by Kane and +Kanaloa. No one was allowed to stand before him and no person's shadow +could fall upon him. + +Hina again conceived. The signs of this child appeared in the heavens +and were seen on Oahu. Kane wanted to send Lanihuli and Waipuhia, their +daughters, living near the pali of Waolani and Nuuanu. The girls asked +where they should go. + +[Illustration: THE MISTY PALI, NUUANU] + +Kane said: "We send you to the land Kuai-he-lani, a land far distant +from Hawaii, to get the child of Hina. If the parents ask you about your +journey, tell them you have come for the child. Tell our names and refer +to Mo-o-inanea. You must now look at the way by which to go to +Kuai-he-lani." + +They looked and saw a great bird--Iwa. They got on this bird and were +carried far up in the heavens. By and by the bird called two or three +times. The girls were frightened and looking down saw the bright shining +land Kuai-he-lani below them. The bird took them to the door of Ku's +dwelling-place. + +Ku and Hina were caring for a beautiful girl-baby. They looked up and +saw two fine women at their door. They invited them in and asked whence +they came and why they travelled. + +The girls told them they were sent by the gods Kane and Kanaloa. +Suddenly a new voice was heard. Mo-o-inanea was by the house. She called +to Ku and to Hina, telling them to give the child into the hands of the +strangers, that they might take her to Waka, a great priestess, to be +brought up by her in the ohia forests of the island of Hawaii. She named +that girl Paliula, and explained to the parents that when Paliula +should grow up, to be married, the boy of Waolani should be her husband. +The girls then took the babe. They were all carried by the bird, Iwa, +far away in the sky to Waolani, where they told Kane and Kanaloa the +message or prophecy of Mo-o-inanea. + +The gods sent Iwa with the child to Waka, on Hawaii, to her +dwelling-place in the districts of Hilo and Puna where she was caring +for all kinds of birds in the branches of the trees and among the +flowers. + +Waka commanded the birds to build a house for Paliula. This was quickly +done. She commanded the bird Iwa to go to Nuumea-lani, a far-off land +above Kuai-he-lani, the place where Mo-o-inanea was now living. + +It was said that Waka, by her magic power, saw in that land two trees, +well cared for by multitudes of servants; the name of one was "Makalei." +This was a tree for fish. All kinds of fish would go to it. The second +was "Kalala-ika-wai." This was the tree used for getting all kinds of +food. Call this tree and food would appear. + +Waka wanted Mo-o-inanea to send these trees to Hawaii. + +Mo-o-inanea gave these trees to Iwa, who brought them to Hawaii and gave +them to Waka. Waka rejoiced and took care of them. The bird went back +to Waolani, telling Kane and Kanaloa all the journey from first to last. + +The gods gave the girls resting-places in the fruitful lands under the +shadow of the beautiful Nuuanu precipices. + +Waka watched over Paliula until she grew up, beautiful like the moon of +Mahea-lani (full moon). + +The fish tree, Makalei, which made the fish of all that region tame, was +planted by the side of running water, in very restful places spreading +all along the river-sides to the seashore. Fish came to every stream +where the trees grew, and filled the waters. + +The other tree was planted and brought prepared food for Paliula. The +hidden land where this place was has always been called Paliula, a +beautiful green spot--a home for fruits and flowers and birds in a +forest wilderness. + +When Paliula had grown up, Waka went to Waolani to meet Kane, Kanaloa, +and Anuenue. There she saw Kahanai-a-ke-Akua (the boy brought up by the +gods) and desired him for Paliula's husband. There was no man so +splendid and no woman so beautiful as these two. The caretakers decided +that they must be husband and wife. + +Waka returned to the island Hawaii to prepare for the coming of the +people from Waolani. + +Waka built new houses finer and better than the first, and covered them +with the yellow feathers of the Mamo bird with the colors of the rainbow +resting over. Anuenue had sent some of her own garments of rainbows. + +Then Waka went again to Waolani to talk with Kane and Kanaloa and their +sister Anuenue. + +They said to her: "You return, and Anuenue will take Kahanai and follow. +When the night of their arrival comes, lightning will play over all the +mountains above Waolani and through the atmosphere all around the +temple, even to Hawaii. After a while, around your home the leaves of +the trees will dance and sing and the ohia-trees themselves bend back +and forth shaking their beautiful blossoms. Then you may know that the +Rainbow Maiden and the boy are by your home on the island of Hawaii." + +Waka returned to her home in the tangled forest above Hilo. There she +met her adopted daughter and told her about the coming of her husband. + +Soon the night of rolling thunder and flashing lightning came. The +people of all the region around Hilo were filled with fear. Kane-hekili +(flashing lightning) was a miraculous body which Kane had assumed. He +had gone before the boy and the rainbow, flashing his way through the +heavens. + +The gods had commanded Kane-hekili to dwell in the heavens in all places +wherever the gods desired him to be, so that he could go wherever +commanded. He always obeyed without questioning. + +The thunder and lightning played over ocean and land while the sun was +setting beyond the islands in the west. + +After a time the trees bent over, the leaves danced and chanted their +songs. The flowers made a glorious halo as they swayed back and forth in +their dances. + +Kane told the Rainbow Maiden to take their adopted child to +Hawaii-nui-akea. + +When she was ready, she heard her brothers calling the names of trees +which were to go with her on her journey. Some of the legends say that +Laka, the hula-god, was dancing before the two. The tree people stood +before the Rainbow Maiden and the boy, ready to dance all the way to +Hawaii. The tree people are always restless and in ceaseless motion. The +gods told them to sing together and dance. Two of the tree people were +women, Ohia and Lamakea. Lamakea is a native whitewood tree. There are +large trees at Waialae in the mountains of the island Oahu. Ohia is a +tree always full of fringed red blossoms. They were very beautiful in +their wind bodies. They were kupuas, or wizards, and could be moving +trees or dancing women as they chose. + +The Rainbow Maiden took the boy in her arms up into the sky, and with +the tree people went on her journey. She crossed over the islands to the +mountains of the island Hawaii, then went down to find Paliula. + +She placed the tree people around the house to dance and sing with soft +rustling noises. + +Waka heard the chants of the tree people and opened the door of the +glorious house, calling for Kahanai to come in. When Paliula saw him, +her heart fluttered with trembling delight, for she knew this splendid +youth was the husband selected by Waka, the prophetess. Waka called the +two trees belonging to Paliula to bring plenty of fish and food. + +Then Waka and Anuenue left their adopted children in the wonderful +yellow feather house. + +The two young people, when left together, talked about their birthplaces +and their parents. Paliula first asked Kahanai about his land and his +father and mother. He told her that he was they child of Ku and Hina +from Kuai-he-lani, brought up by Kane and the other gods at Waolani. + +The girl went out and asked Waka about her parents, and learned that +this was her first-born brother, who was to be her husband because they +had very high divine blood. Their descendants would be the chiefs of the +people. This marriage was a command from parents and ancestors and +Mo-o-inanea. + +She went into the house, telling the brother who she was, and the wish +of the gods. + +After ten days they were married and lived together a long time. + +At last, Kahanai desired to travel all around Hawaii. In this journey he +met Poliahu, the white-mantle girl of Mauna Kea, the snow-covered +mountain of the island Hawaii. + +Meanwhile, in Kuai-he-lani, Ku and Hina were living together. One day +Mo-o-inanea called to Hina, telling her that she would be the mother of +a more beautiful and wonderful child than her other two children. This +child should live in the highest places of the heavens and should have a +multitude of bodies which could be seen at night as well as in the day. + +Mo-o-inanea went away to Nuumea-lani and built a very wonderful house in +Ke-alohi-lani (shining land), a house always turning around by day and +by night like the ever moving clouds; indeed, it was built of all kinds +of clouds and covered with fogs. There she made a spring of flowing +water and put it outside for the coming child to have as a bath. There +she planted the seeds of magic flowers, Kanikawi and Kanikawa, +legendary plants of old Hawaii. Then she went to Kuai-he-lani and found +Ku and Hina asleep. She took a child out of the top of the head of Hina +and carried it away to the new home, naming it Ke-ao-mele-mele (the +yellow cloud), the Maiden of the Golden Cloud, a wonderfully beautiful +girl. + +No one with a human body was permitted to come to this land of +Nuumea-lani. No kupuas were allowed to make trouble for the child. + +The ao-opua (narrow-pointed clouds) were appointed watchmen serving +Ke-ao-mele-mele, the Maiden of the Golden Cloud. + +All the other clouds were servants: the ao-opua-ka-kohiaka (morning +clouds), ao-opua-ahiahi (evening clouds), ao-opua-aumoe (night clouds), +ao-opua-kiei (peeking clouds), ao-opua-aha-lo (down-looking clouds), +ao-opua-ku (image-shaped clouds rising at top of sea), opua-hele +(morning-flower clouds), opua-noho-mai (resting clouds), opua-mele-mele +(gold-colored clouds), opua-lani (clouds high up), ka-pae-opua (at +surface of sea or clouds along the horizon), ka-lani-opua (clouds up +above horizon), ka-ma-kao-ka-lani (clouds in the eye of the sun), +ka-wele-lau-opua (clouds highest in the sky). + +All these clouds were caretakers watching for the welfare of that girl. +Mo-o-inanea gave them their laws for service. + +She took Ku-ke-ao-loa (the long cloud of Ku) and put him at the door of +the house of clouds, with great magic power. He was to be the messenger +to all the cloud-lands of the parents and ancestors of this girl. + +"The Eye of the Sun" was the cloud with magic power to see all things +passing underneath near or far. + +Then there was the opua-alii, cloud-chief with the name Ka-ao-opua-ola +(the sharp-pointed living cloud). This was the sorcerer and astronomer, +never weary, never tired, knowing and watching over all things. + +Mo-o-inanea gave her mana-nui, or great magic power, to +Ke-ao-mele-mele--with divine tabus. She made this child the heir of all +the divine islands, therefore she was able to know what was being done +everywhere. She understood how the Kahanai had forsaken his sister to +live with Poliahu. So she went to Hawaii to aid her sister Paliula. + +When Mo-o-inanea had taken the child from the head of Hina, Ku and Hina +were aroused. Ku went out and saw wonderful cloud images standing near +the house, like men. Ku and Hina watched these clouds shining and +changing colors in the light of the dawn, as the sun appeared. The light +of the sun streamed over the skies. For three days these changing +clouds were around them. Then in the midst of these clouds appeared a +strange land of the skies surrounded by the ao-opua (the narrow-pointed +clouds). In the night of the full moon, the aka (ghost) shadow of that +land leaped up into the moon and became fixed there. This was the +Alii-wahine-o-ka-malu (the queen of shadows), dwelling in the moon. + +Ku and Hina did not understand the meaning of these signs or shadows, so +they went back into the house, falling into deep sleep. + +Mo-o-inanea spoke to Hina in her dreams, saying that these clouds were +signs of her daughter born from the head--a girl having great knowledge +and miraculous power in sorcery, who would take care of them in their +last days. They must learn all the customs of kilo-kilo, or sorcery. + +Mo-o-inanea again sent Ku-ke-ao-loa to the house of Ku, that cloud +appearing as a man at their door. + +They asked who he was. He replied: "I am a messenger sent to teach you +the sorcery or witcheries of cloud-land. You must have this knowledge +that you may know your cloud-daughter. Let us begin our work at this +time." + +They all went outside the house and sat down on a stone at the side of +the door. + +Ku-ke-ao-loa looked up and called Mo-o-inanea by name. His voice went to +Ke-alohilani, and Mo-o-inanea called for all the clouds to come with +their ruler Ke-ao-mele-mele. + + "Arise, O yellow cloud, + Arise, O cloud--the eye of the sun, + Arise, O beautiful daughters of the skies, + Shine in the eyes of the sun, arise!" + +Ke-ao-mele-mele arose and put on her glorious white kapas like the snow +on Mauna Kea. At this time the cloud watchmen over Kuai-he-lani were +revealing their cloud forms to Hina and Ku. The Long Cloud told Hina and +Ku to look sharply into the sky to see the meaning of all the cloud +forms which were servants of the divine chiefess, their habits of +meeting, moving, separating, their forms, their number, the stars +appearing through them, the fixed stars and moving clouds, the moving +stars and moving clouds, the course of the winds among the different +clouds. + +When he had taught Ku and Hina the sorcery of cloud-land, he disappeared +and returned to Ke-alohi-lani. + +Some time afterward, Ku went out to the side of their land. He saw a +cloud of very beautiful form, appearing like a woman. This was resting +in the sky above his head. Hina woke up, missed Ku, looked out and saw +Ku sitting on the beach watching the clouds above him. She went to him +and by her power told him that he had the desire to travel and that he +might go on his journey and find the woman of his vision. + +A beautiful chiefess, Hiilei, was at that time living in one of the +large islands of the heavens. Ku and Hina went to this place. Ku married +Hiilei, and Hina found a chief named Olopana and married him. Ku and +Hiilei had a redskin child, a boy, whom they named Kau-mai-liula +(twilight resting in the sky). This child was taken by Mo-o-inanea to +Ke-alohi-lani to live with Ke-ao-mele-mele. Olopana and Hina had a +daughter whom they called Kau-lana-iki-pokii (beautiful daughter of +sunset), who was taken by Ku and Hiilei. + +Hina then called to the messenger cloud to come and carry a request to +Mo-o-inanea that Kau-mai-liula be given to her and Olopana. This was +done. So they were all separated from each other, but in the end the +children were taken to Hawaii. + +Meanwhile Paliula was living above Hilo with her husband +Kahanai-a-ke-Akua (adopted son of the gods). Kahanai became restless and +determined to see other parts of the land, so he started on a journey +around the islands. He soon met a fine young man Waiola (water of life). + +Waiola had never seen any one so glorious in appearance as the child of +the gods, so he fell down before him, saying: "I have never seen any +one so divine as you. You must have come from the skies. I will belong +to you through the coming years." + +The chief said, "I take you as my aikane [bosom friend] to the last +days." + +They went down to Waiakea, a village by Hilo, and met a number of girls +covered with wreaths of flowers and leaves. Kahanai sent Waiola to sport +with them. He himself was of too high rank. One girl told her brother +Kanuku to urge the chief to come down, and sent him leis. He said he +could not receive their gift, but must wear his own lei. He called for +his divine caretaker to send his garlands, and immediately the most +beautiful rainbows wrapped themselves around his neck and shoulders, +falling down around his body. + +Then he came down to Waiakea. The chief took Kanuku also as a follower +and went on up the coast to Hamakua. + +The chief looked up Mauna Kea and there saw the mountain women, who +lived in the white land above the trees. Poliahu stood above the +precipices in her kupua-ano (wizard character), revealing herself as a +very beautiful woman wearing a white mantle. + +When the chief and his friends came near the cold place where she was +sitting, she invited them to her home, inland and mountainward. The +chief asked his friends to go with him to the mountain house of the +beauty of Mauna Kea. + +They were well entertained. Poliahu called her sisters, Lilinoe and +Ka-lau-a-kolea, beautiful girls, and gave them sweet-sounding shells to +blow. All through the night they made music and chanted the stirring +songs of the grand mountains. The chief delighted in Poliahu and lived +many months on the mountain. + +One morning Paliula in her home above Hilo awoke from a dream in which +she saw Poliahu and the chief living together, so she told Waka, asking +if the dream were true. Waka, by her magic power, looked over the island +and saw the three young men living with the three maidens of the snow +mantle. She called with a penetrating voice for the chief to return to +his own home. She went in the form of a great bird and brought him back. + +But Poliahu followed, met the chief secretly and took him up to Mauna +Kea again, covering the mountain with snow so that Waka could not go to +find them. + +Waka and the bird friends of Paliula could not reach the mountain-top +because of the cold. Waka went to Waolani and told Anuenue about +Paliula's trouble. + +Anuenue was afraid that Kane and Kanaloa might hear that the chief had +forsaken his sister, and was much troubled, so she asked Waka to go +with her to see Mo-o-inanea at Ke-alohi-lani, but the gods Kane and +Kanaloa could not be deceived. They understood that there was trouble, +and came to meet them. + +Kane told Waka to return and tell the girl to be patient; the chief +should be punished for deserting her. + +Waka returned and found that Paliula had gone away wandering in the +forest, picking lehua flowers on the way up toward the Lua Pele, the +volcano pit of Pele, the goddess of fire. There she had found a +beautiful girl and took her as an aikane (friend) to journey around +Hawaii. They travelled by way of the districts of Puna, Kau, and Kona to +Waipio, where she saw a fine-looking man standing above a precipice over +which leaped the wonderful mist-falls of Hiilawe. This young chief +married the beautiful girl friend of Paliula. + +Poliahu by her kupua power recognized Paliula, and told the chief that +she saw her with a new husband. + +Paliula went on to her old home and rested many days. Waka then took her +from island to island until they were near Oahu. When they came to the +beach, Paliula leaped ashore and went up to Manoa Valley. There she +rushed into the forest and climbed the ridges and precipices. She +wandered through the rough places, her clothes torn and ragged. + +Kane and Kanaloa saw her sitting on the mountain-side. Kane sent +servants to find her and bring her to live with them at Waolani. When +she came to the home of the gods in Nuuanu Valley she thought longingly +of her husband and sang this mele: + + "Lo, at Waolani is my lei of the blood-red rain, + The lei of the misty rain gathered and put together, + Put together in my thought with tears. + Spoiled is the body by love, + Dear in the eyes of the lover. + My brother, the first-born, + Return, oh, return, my brother." + +Paliula, chanting this, turned away from Waolani to Waianae and dwelt +for a time with the chiefess Kalena. + +While Paliula was living with the people of the cold winds of Waianae +she wore leis of mokihana berries and fragrant grass, and was greatly +loved by the family. She went up the mountain to a great gulch. She lay +down to sleep, but heard a sweet voice saying, "You cannot sleep on the +edge of that gulch." She was frequently awakened by that voice. She went +on up the mountain-ridges above Waianae. At night when she rested she +heard the voices again and again. This was the voice of Hii-lani-wai, +who was teaching the hula dance to the girls of Waianae. Paliula wanted +to see the one who had such a sweet voice, so went along the pali and +came to a hula house, but the house was closed tight and she could not +look in. + +She sat down outside. Soon Hii-lani-wai opened the door and saw Paliula +and asked her to come in. It was the first time Paliula had seen this +kind of dancing. Her delight in the dance took control of her mind, and +she forgot her husband and took Hii-lani-wai as her aikane, dwelling +with her for a time. + +One day they went out into the forest. Kane had sent the dancing trees +from Waolani to meet them. While in the forest they heard the trees +singing and dancing like human beings. Hii-lani-wai called this a very +wonderful thing. Paliula told her that she had seen the trees do this +before. The trees made her glad. + +They went down to the seaside and visited some days. Paliula desired a +boat to go to the island of Kauai. The people told them of the dangerous +waters, but the girls were stubborn, so they were given a very small +boat. Hii-lani-wai was steering, and Paliula was paddling and bailing +out the water. The anger of the seas did not arise. On the way Paliula +fell asleep, but the boat swiftly crossed the channel. Their boat was +covered with all the colors of the rainbow. Some women on land at last +saw them and beckoned with their hands for them to come ashore. + +Malu-aka (shadow of peace) was the most beautiful of all the women on +Kauai. She was kind and hospitable and took them to her house. The +people came to see these wonderful strangers. Paliula told Malu-aka her +story. She rested, with the Kauai girls, then went with Malu-aka over +the island and learned the dances of Kauai, becoming noted throughout +the island for her wonderful grace and skill, dancing like the wind, +feet not touching the ground. Her songs and the sound of the whirling +dance were lifted by the winds and carried into the dreams of +Ke-ao-mele-mele. + +Meanwhile, Ke-ao-mele-mele was living with her cloud-watchmen and +Mo-o-inanea at Ke-alohi-lani. She began to have dreams, hearing a sweet +voice singing and seeing a glorious woman dancing, while winds were +whispering in the forests. For five nights she heard the song and the +sound of the dance. Then she told Mo-o-inanea, who explained her dream, +saying: "That is the voice of Paliula, your sister, who is dancing and +singing near the steep places of Kauai. Her brother-husband has forsaken +her and she has had much trouble. He is living with Poliahu on Hawaii." + +When Ke-ao-mele-mele heard this, she thought she would go and live with +her sister. Mo-o-inanea approved of the thought and gave her all kinds +of kupua power. She told her to go and see the god Kane, who would tell +her what to do. + +At last she started on her journey with her watching clouds. She went to +see Hina and Olopana, and Ku and Hiilei. She saw Kau-mai-liula (twilight +resting in the sky), who was very beautiful, like the fair red flowers +of the ohia in the shadows of the leaves of the tree. She determined to +come back and marry him after her journey to Oahu. + +When she left Kuai-he-lani with her followers she flew like a bird over +the waves of the sea. Soon she passed Niihau and came to Kauai to the +place where Paliula was dancing, and as a cloud with her cloud friends +spied out the land. The soft mists of her native land were scattered +over the people by these clouds above them. Paliula was reminded of her +birth-land and the loved people of her home. + +Ke-ao-mele-mele saw the beauty of the dance and understood the love +expressed in the chant. She flew away from Kauai, crossed the channel, +came to Waolani, met Kane and Kanaloa and told them she had come to +learn from them what was the right thing to do for the sister and the +husband who had deserted her. Kane suggested a visit to Hawaii to see +Paliula and the chief, so she flew over the islands to Hawaii. Then she +went up the mountain with the ao-pii-kai (a cloud rising from the sea +and climbing the mountain) until she saw Poliahu and her beautiful +sisters. + +Poliahu looked down the mountain-side and saw a woman coming, but she +looked again and the woman had disappeared. In a little while a golden +cloud rested on the summit of the mountain. It was the maid in her cloud +body watching her brother and the girl of the white mountains. For more +than twenty days she remained in that place. Then she returned to +Waolani on Oahu. + +Ke-ao-mele-mele determined to learn the hulas and the accompanying +songs. Kane told her she ought to learn these things. There was a fine +field for dancing at the foot of the mountain near Waolani, and Kane had +planted a large kukui-tree by its side to give it shade. + +Kane and his sister Anuenue went to this field and sat down in their +place. The daughters of Nuuanu Pali were there. Kane sent +Ke-ao-mele-mele after the dancing-goddess, Kapo, who lived at Mauna Loa. +She was the sister of the poison-gods and knew the art of sorcery. +Ke-ao-mele-mele took gifts, went to Kapo, made offerings, and thus for +the first time secured a goddess for the hula. + +[Illustration: DANCING THE HULA] + +Kapo taught Ke-ao-mele-mele the chants and the movements of the +different hulas until she was very skilful. She flew over the seas to +Oahu and showed the gods her skill. Then, she went to Kauai, danced on +the surf and in the clouds and above the forests and in the whirlwinds. +Each night she went to one of the other islands, danced in the skies and +over the waters, and returned home. At last she went to Hawaii to Mauna +Kea, where she saw Kahanai, her brother. She persuaded him to leave the +maiden of the snow mantle and return to Waolani. Paliula and her friends +had returned to the home with Waka, where she taught the leaves of +clinging vines and the flowers and leaves on the tender swinging +branches of the forest trees new motions in their dances with the many +kinds of winds. + +One day Kahanai saw signs among the stars and in the clouds which made +him anxious to travel, so he asked Kane for a canoe. Kane called the +eepa and the menehune people and told them to make canoes to carry +Kahanai to his parents. + +These boats were made in the forests of Waolani. When the menehunes +finished their boat they carried it down Nuuanu Valley to Puunui. There +they rested and many of the little folk came to help, taking the canoe +down, step by step, to the mouth of the Nuuanu stream, where they had +the aid of the river to the ocean. + +The menehunes left the boat floating in the water and went back to +Waolani. Of the fairy people it was said: "No task is difficult. It is +the work of one hand." + +On the way down Nuuanu Valley the menehunes came to Ka-opua-ua (storm +cloud). They heard the shouting of other people and hurried along until +they met the Namunawa people, the eepas, carrying a boat, pushing it +down. When they told the eepas that the chief had already started on his +journey with double canoes, the eepas left their boat there to slowly +decay, but it is said that it lasted many centuries. + +The people who made this boat were the second class of the little people +living at Waolani, having the characters of human beings, yet having +also the power of the fairy people. These were the men of the time of +Kane and the gods. + +Kahanai and his friends were in their boat when a strong wind swept down +Nuuanu, carrying the dry leaves of the mountains and sweeping them into +the sea. The waves were white as the boat was blown out into the ocean. +Kahanai steered by magic power, and the boat like lightning swept away +from the islands to the homes of Ku and Hina. The strong wind and the +swift current were with the boat, and the voyage was through the waves +like swift lightning flashing through clouds. + +Ku and Hiilei saw the boat coming. Its signs were in the heavens. Ku +came and asked the travellers, "What boat is this, and from what place +has it come?" + +Kahanai said, "This boat has come from Waolani, the home of the gods +Kane and Kanaloa and of Ke-ao-mele-mele." + +Then Ku asked again, "Whose child are you?" + +He replied, "The son of Ku and Hina." + +"How many other children in your family?" + +He said: "There are three of us. I am the boy and there are two sisters, +Paliula and Ke-ao-mele-mele. I have been sent by Ke-ao-mele-mele to get +Kau-mai-liula and Kau-lana-iki-pokii to go to Oahu." + +Ku and his wife agreed to the call of the messenger for their boy +Kau-mai-liula. + +When Kahanai saw him he knew that there was no other one so fine as this +young man who quickly consented to go to Oahu with his servants. + +Ku called for some beautiful red boats with red sails, red +paddles,--everything red. Four good boatmen were provided for each boat, +men who came from the land of Ulu-nui--the land of the yellow sea and +the black sea of Kane--and obeyed the call of Mo-o-inanea. They had +kupua power. They were relatives of Kane and Kanaloa. + +The daughter of Hina and Olopana, Kau-lana-iki-pokii, cried to go with +her brother, but Mo-o-inanea called for her dragon family to make a boat +for her and ordered one of the sorcerer dragons to go with her and guard +her. They called the most beautiful shells of the sea to become the +boats for the girl and her attendants. They followed the boats of +Kahanai. With one stroke of the paddles the boats passed through the +seas around the home of the gods. With the second stroke they broke +through all the boundaries of the great ocean and with the third dashed +into the harbor of old Honolulu, then known as Kou. + +When the boats of Kahanai and Kau-mai-liula came to the surf of Mamala, +there was great shouting inland of Kou, the voices of the eepas of +Waolani. Mists and rainbows rested over Waolani. The menehunes gathered +in great multitudes at the call of Kane, who had seen the boats +approaching. + +The menehune people ran down to lift up the boats belonging to the young +chief. They made a line from Waolani to the sea. They lifted up the +boats and passed them from hand to hand without any effort, shouting +with joy. + +While these chiefs were going up to Waolani, Ke-ao-mele-mele came from +Hawaii in her cloud boats. + +Kane had told the menehunes to prepare houses quickly for her. It was +done like the motion of the eye. + +Ke-ao-mele-mele entered her house, rested, and after a time practised +the hula. + +The chiefs also had houses prepared, which they entered. + +The shell boats found difficulty in entering the bay because the other +boats were in the way. So they turned off to the eastern side of the +harbor. Thus the ancient name of that side was given Ke-awa-lua (the +second harbor, or the second landing-place in the harbor). Here they +landed very quietly. The shell boats became very small and Kau-lana and +her companions took them and hid them in their clothes. They went along +the beach, saw some fish. The attendants took them for the girl. This +gave the name Kau-lana-iki-pokii to that place to this day. As they went +along, the dragon friend made the signs of a high chief appear over the +girl. The red rain and arching bow were over her, so the name was given +to that place, Ka-ua-koko-ula (blood rain), which is the name to this +day. + +The dragon changed her body and carried the girl up Nuuanu Valley very +swiftly to the house of Ke-ao-mele-mele (the maiden of the golden +cloud) without the knowledge of Kane and the others. They heard the hula +of Ke-ao-mele-mele. Soon she felt that some one was outside, and looking +saw the girl and her friend, with the signs of a chief over her. + +So she called: + + "Is that you, O eye of the day? + O lightning-like eye from Kahiki, + The remembered one coming to me. + The strong winds have been blowing, + Trembling comes into my breast, + A stranger perhaps is outside, + A woman whose sign is the fog, + A stranger and yet my young sister, + The flower of the divine home-land, + The wonderful land of the setting sun + Going down into the deep blue sea. + You belong to the white ocean of Kane, + You are Kau-lana-iki-pokii, + The daughter of the sunset, + The woman coming in the mist, + In the thunder and the flash of lightning + Quivering in the sky above. + Light falls on the earth below. + The sign of the chiefess, + The woman high up in the heavens, + Kau-lana-iki-pokii, + Enter, enter, here am I." + +Those outside heard the call and understood that Ke-ao-mele-mele knew +who they were. They entered and saw her in all the beauty of her high +divine blood. + +They kissed. Kau-lana told how she had come. Ke-ao-mele-mele told the +dragon to go and stay on the mountain by the broken pali at the head of +Nuuanu Valley. So she went to the precipice and became the watchman of +that place. She was the first dragon on the islands. She watched with +magic power. Later, Mo-o-inanea came with many dragons to watch over the +islands. Ke-ao-mele-mele taught her young sister the different hulas and +meles, so that they were both alike in their power. + +When the young men heard hula voices in the other houses they thought +they would go and see the dancers. At the hour of twilight Waolani shook +as if in an earthquake, and there was thunder and lightning. + +The young men and Anuenue went to the house and saw the girls dancing, +and wondered how Kau-lana had come from the far-off land. + +Ke-ao-mele-mele foretold the future for the young people. She told +Kau-lana that she would never marry, but should have magic medicine +power for all coming days, and Kahanai should have the power over all +customs of priests and sorcerers and knowledge of sacrifices, and should +be the bosom friend of the medicine-goddess. She said that they would +all go to Waipio, Hawaii. Kane, Kanaloa, and Anuenue approved of her +commands. + +Ke-ao-mele-mele sent Kau-lana to Hawaii to tell Paliula to come and live +with them at Waipio and find Kahanai once more. Kau-lana hastened to +Hawaii in her shell boat. She called, "O my red shell boat of the deep +blue sea and the black sea, come up to me." + +The shell boat appeared on the surface of the sea, floating. The girl +was carried swiftly to Hawaii. There she found Waka and Paliula and took +them to Waipio. They lived for a time there, then all went to Waolani to +complete the marriage of Ke-ao-mele-mele to Kau-mai-liula. + +Kane sent Waka and Anuenue for Ku and Hiilei, Hina and Olopana with +Mo-o-inanea to come to Oahu. + +Mo-o-inanea prepared large ocean-going canoes for the two families, but +she and her people went in their magic boats. + +Mo-o-inanea told them they would never return to these lands, but should +find their future home in Hawaii. + +Waka went on Ku's boat, Anuenue was with Hina. Ku and his friends looked +back, the land was almost lost; they soon saw nothing until the +mountains of Oahu appeared before them. + +They landed at Heeia on the northern side of the Nuuanu precipice, went +over to Waolani, and met all the family who had come before. + +Before Mo-o-inanea left her land she changed it, shutting up all the +places where her family had lived. She told all her kupua dragon family +to come with her to the place where the gods had gone. Thus she made the +old lands entirely different from any other lands, so that no other +persons but gods or ghosts could live in them. + +Then she rose up to come away. The land was covered with rainclouds, +heavy and black. The land disappeared and is now known as "The Hidden +Land of Kane." + +She landed on Western Oahu, at Waialua, so that place became the home of +the dragons, and it was filled with the dragons from Waialua to Ewa. + +This was the coming of dragons to the Hawaiian Islands. + +At the time of the marriage of Ke-ao-mele-mele and Kau-mai-liula, the +Beautiful Daughter of Sunset came from the island Hawaii bringing the +two trees Makalei and Makuukao, which prepared cooked food and fish. +When she heard the call to the marriage she came with the trees. Makalei +brought great multitudes of fish from all the ocean to the Koo-lau-poko +side of the island Oahu. The ocean was red with the fish. + +Makuukao came to Nuuanu Valley with Kau-lana, entered Waolani, and +provided plenty of food. + +Then Makalei started to come up from the sea. + +Kau-lana-iki-pokii told the gods and people that there must not be any +noise when that great tree came up from the sea. They must hear and +remain silent. + +When the tree began to come to the foot of the pali, the menehunes and +eepas were astonished and began to shout with a great voice, for they +thought this was a mighty kupua from Kahiki coming to destroy them. + +When they had shouted, Makalei fell down at the foot of the pali near +Ka-wai-nui, and lies there to this day. So this tree never came to +Waolani and the fish were scattered around the island. + +Kau-lana's wrath was very great, and he told Kane and the others to +punish these noisy ones, to take them away from this wonderful valley of +the gods. He said, "No family of these must dwell on Waolani." Thus the +fairies and the gnomes were driven away and scattered over the islands. + +For a long time the Maiden of the Golden Cloud and her husband, Twilight +Resting in the Sky, ruled over all the islands even to the mysterious +lands of the ocean. When death came they laid aside their human bodies +and never made use of them again--but as aumakuas, or ghost-gods, they +assumed their divine forms, and in the skies, over the mountains and +valleys, they have appeared for hundreds of years watching over and +cheering their descendants. + + NOTE.--See now article on "Dragon Ghost-gods" in the Appendix. + + + + + XVI + + PUNA AND THE DRAGON + + +Two images of goddesses were clothed in yellow kapa cloth and worshipped +in the temples. One was Kiha-wahine, a noted dragon-goddess, and the +other was Haumea, who was also known as Papa, the wife of Wakea, a great +ancestor-god among the Polynesians. + +Haumea is said to have taken as her husband, Puna, a chief of Oahu. He +and his people were going around the island. The surf was not very good, +and they wanted to find a better place. At last they found a fine +surf-place where a beautiful woman was floating on the sea. + +She called to Puna, "This is not a good place for surf." He asked, +"Where is there a place?" She answered, "I know where there is one, far +outside." She desired to get Puna. So they swam way out in the sea until +they were out of sight nor could they see the sharp peaks of the +mountains. They forgot everything else but each other. This woman was +Kiha-wahine. + +The people on the beach wailed, but did not take canoes to help them. +They swam over to Molokai. Here they left their surf-boards on the +beach and went inland. They came to the cave house of the woman. He saw +no man inside nor did he hear any voice, all was quiet. + +Puna stayed there as a kind of prisoner and obeyed the commands of the +woman. She took care of him and prepared his food. They lived as husband +and wife for a long time, and at last his real body began to change. + +Once he went out of the cave. While standing there he heard voices, loud +and confused. He wanted to see what was going on, but he could not go, +because the woman had laid her law on him, that if he went away he would +be killed. + +He returned to the cave and asked the woman, "What is that noise I heard +from the sea?" She said: "Surf-riding, perhaps, or rolling the maika +stone. Some one is winning and you heard the shouts." He said, "It would +be fine for me to see the things you have mentioned." She said, +"To-morrow will be a good time for you to go and see." + +In the morning he went down to the sea to the place where the people +were gathered together and saw many sports. + +While he was watching, one of the men, Hinole, the brother of his wife, +saw him and was pleased. When the sports were through he invited Puna to +go to their house and eat and talk. + +Hinole asked him, "Whence do you come, and what house do you live in?" +He said, "I am from the mountains, and my house is a cave." Hinole +meditated, for he had heard of the loss of Puna at Oahu. He loved his +brother-in-law, and asked, "How did you come to this place?" Puna told +him all the story. Then Hinole told him his wife was a goddess. "When +you return and come near to the place, go very easily and softly, and +you will see her in her real nature, as a mo-o, or dragon; but she knows +all that you are doing and what we are saying. Now listen to a parable. +Your first wife, Haumea, is the first born of all the other women. Think +of the time when she was angry with you. She had been sporting with you +and then she said in a tired way, 'I want the water.' You asked, 'What +water do you want?' She said, 'The water from Poliahu of Mauna Kea.' You +took a water-jar and made a hole so that the water always leaked out, +and then you went to the pit of Pele. That woman Pele was very old and +blear-eyed, so that she could not see you well, and you returned to +Haumea. She was that wife of yours. If you escape this mo-o wife she +will seek my life. It is my thought to save your life, so that you can +look into the eyes of your first wife." + +The beautiful dragon-woman had told him to cry with a loud voice when he +went back to the cave. But when Puna was going back he went slowly and +softly, and saw his wife as a dragon, and understood the words of +Hinole. He tried to hide, but was trembling and breathing hard. + +[Illustration] + +His wife heard and quickly changed to a human body, and cursed him, +saying: "You are an evil man coming quietly and hiding, but I heard your +breath when you thought I would not know you. Perhaps I will eat your +eyes. When you were talking with Hinole you learned how to come and see +me." + +The dragon-goddess was very angry, but Puna did not say anything. She +was so angry that the hair on her neck rose up, but it was like a +whirlwind, soon quiet and the anger over. They dwelt together, and the +woman trusted Puna, and they had peace. + +One day Puna was breathing hard, for he was thirsty and wanted the water +of the gods. + +The woman heard his breathing, and asked, "Why do you breathe like +this?" He said: "I want water. We have dwelt together a long time and +now I need the water." "What water is this you want?" He said, "I must +have the water of Poliahu of Mauna Kea, the snow covered mountain of +Hawaii." + +She said, "Why do you want that water?" He said: "The water of that +place is cold and heavy with ice. In my youth my good grandparents +always brought water from that place for me. Wherever I went I carried +that water with me, and when it was gone more would be brought to me, +and so it has been up to the time that I came to dwell with you. You +have water and I have been drinking it, but it is not the same as the +water mixed with ice, and heavy. But I would not send you after it, +because I know it is far away and attended with toil unfit for you, a +woman." + +The woman bent her head down, then lifted her eyes, and said: "Your +desire for water is not a hard thing to satisfy. I will go and get the +water." + +Before he had spoken of his desire he had made a little hole in the +water-jar, as Hinole had told him, that the woman might spend a long +time and let him escape. + +She arose and went away. He also arose and followed. He found a canoe +and crossed to Maui. Then he found another boat going to Hawaii and at +last landed at Kau. + +He went up and stood on the edge of the pit of Pele. Those who were +living in the crater saw him, and cried out, "Here is a man, a husband +for our sister." He quickly went down into the crater and dwelt with +them. He told all about his journey. Pele heard these words, and said: +"Not very long and your wife will be here coming after you, and there +will be a great battle, but we will not let you go or you will be +killed, because she is very angry against you. She has held you, the +husband of our sister Haumea. She should find her own husband and not +take what belongs to another. You stay with us and at the right time you +can go back to your wife." + +Kiha-wahine went to Poliahu, but could not fill the water-jar. She +poured the water in and filled the jar, but when the jar was lifted it +became light. She looked back and saw the water lying on the ground, and +her husband far beyond at the pit of Pele. Then she became angry and +called all the dragons of Molokai, Lanai, Maui, Kahoolawe, and Hawaii. + +When she had gathered all the dragons she went up to Kilauea and stood +on the edge of the crater and called all the people below, telling them +to give her the husband. They refused to give Puna up, crying out: +"Where is your husband? This is the husband of our sister; he does not +belong to you, O mischief-maker." + +Then the dragon-goddess said, "If you do not give up this man, of a +truth I will send quickly all my people and fill up this crater and +capture all your fires." The dragons threw their drooling saliva in the +pit, and almost destroyed the fire of the pit where Pele lived, leaving +Ka-moho-alii's place untouched. + +Then the fire moved and began to rise with great strength, burning off +all the saliva of the dragons. Kiha-wahine and the rest of the dragons +could not stand the heat even a little while, for the fire caught them +and killed a large part of them in that place. They tried to hide in the +clefts of the rocks. The earthquakes opened the rocks and some of the +dragons hid, but fire followed the earthquakes and the fleeing dragons. +Kiha-wahine ran and leaped down the precipice into a fish-pond called by +the name of the shadow, or aka, of the dragon, Loko-aka (the shadow +lake). + +So she was imprisoned in the pond, husbandless, scarcely escaping with +her life. When she went back to Molokai she meant to kill Hinole, +because she was very angry for his act in aiding Puna to escape. She +wanted to punish him, but Hinole saw the trouble coming from his sister, +so arose and leaped into the sea, becoming a fish in the ocean. + +When he dove into the sea Kiha-wahine went down after him and tried to +find him in the small and large coral caves, but could not catch him. He +became the Hinalea, a fish dearly loved by the fishermen of the islands. +The dragon-goddess continued seeking, swimming swiftly from place to +place. + +Ounauna saw her passing back and forth, and said, "What are you +seeking, O Kiha-wahine?" She said, "I want Hinole." Ounauna said: +"Unless you listen to me you cannot get him, just as when you went to +Hawaii you could not get your husband from Pele. You go and get the vine +inalua and come back and make a basket and put it down in the sea. After +a while dive down and you will find that man has come inside. Then catch +him." + +The woman took the vine, made the basket, came down and put it in the +sea. She left it there a little while, then dove down. There was no +Hinole in the basket, but she saw him swimming along outside of the +basket. She went up, waited awhile, came down again and saw him still +swimming outside. This she did again and again, until her eyes were red +because she could not catch him. Then she was angry, and went to Ounauna +and said: "O slave, I will kill you to-day. Perhaps you told the truth, +but I have been deceived, and will chase you until you die." + +Ounauna said: "Perhaps we should talk before I die. I want you to tell +me just what you have done, then I will know whether you followed +directions. Tell me in a few words. Perhaps I forgot something." + +The dragon said, "I am tired of your words and I will kill you." Then +Ounauna said, "Suppose I die, what will you do to correct any mistakes +you have made?" + +Then she told how she had taken vines and made a basket and used it. +Ounauna said: "I forgot to tell you that you must get some sea eggs and +crabs, pound and mix them together and put them inside the basket. Put +the mouth of the basket down. Leave it for a little while, then dive +down and find your brother inside. He will not come out, and you can +catch him." This is the way the Hinalea is caught to this day. + +After she had caught her brother she took him to the shore to kill him, +but he persuaded her to set him free. This she did, compelling him ever +after to retain the form of the fish Hinalea. + +Kiha-wahine then went to the island Maui and dwelt in a deep pool near +the old royal town of Lahaina. + +After Pele had her battle with the dragons, and Puna had escaped +according to the directions of Hinole, he returned to Oahu and saw his +wife, Haumea, a woman with many names, as if she were the embodiment of +many goddesses. + +After Puna disappeared, Kou became the new chief of Oahu. Puna went to +live in the mountains above Kalihi-uka. One day Haumea went out fishing +for crabs at Heeia, below the precipice of Koolau, where she was +accustomed to go. + +[Illustration: BREADFRUIT-TREES] + +Puna came to a banana plantation, ate, and lay down to rest. He fell +fast asleep and the watchmen of the new chief found him. They took his +loin-cloth, and tied his hands behind his back, bringing him thus to +Kou, who killed him and hung the body in the branches of a +breadfruit-tree. It is said that this was at Wai-kaha-lulu just below +the steep diving rocks of the Nuuanu stream. + +When Haumea returned from gathering moss and fish to her home in +Kalihi-uka, she heard of the death of her husband. She had taken an +akala vine, made a pa-u, or skirt, of it, and tied it around her when +she went fishing, but she forgot all about it, and as she hurried down +to see the body of her husband, all the people turned to look at her, +and shouted out, "This is the wife of the dead man." + +She found Puna hanging on the branches. Then she made that +breadfruit-tree open. Leaving her pa-u on the ground where she stood, +she stepped inside the tree and bade it close about her and appear the +same as before. The akala of which the pa-u had been made lay where it +was left, took root and grew into a large vine. + +The fat of the body of Puna fell down through the branches and the dogs +ate below the tree. One of these dogs belonged to the chief Kou. It +came back to the house, played with the chief, then leaped, caught him +by the throat and killed him. + + NOTE.--This is the same legend as "The Wonderful Breadfruit Tree" + published in the "Legends of Old Honolulu," but the names are + changed and the time is altered from the earliest days of Hawaiian + lore to the almost historic period of King Kakuhihewa, whose + under-chief mentioned in this legend gave the name to Old Honolulu, + as for centuries it bore the name "Kou." The legend is new, + however, in so far as it gives the account of the infatuation of + Puna for Kiha-wahine, the dragon-goddess, and his final escape from + her. + + + + + XVII + + KE-AU-NINI + + +Ku-aha-ilo was a demon who had no parents. His great effort was to find +something to eat--men or any other kind of food. He was a kupua--one who +was sometimes an animal and sometimes a man. He was said to be the +father of Pele, the goddess of volcanic fires. + +Nakula-uka and Nakula-kai were the parents of Hiilei, who was the mother +of Ke-au-nini. Nakula-kai told her husband that she was with child. He +told her that he was glad, and if it were a boy he would name him, but +if a girl she should name the child. + +The husband went out fishing, and Nakula-kai went to see her parents, +Kahuli and Kakela. The hot sun was rising, so she put leaves over her +head and came to the house. Her father was asleep. She told her mother +about her condition. Kahuli awoke and turning over shook the land by his +motion, _i.e._, the far-away divine land of Nuu-mea-lani. He asked his +daughter why she had come, and when she told him he studied the signs +and foretold the birth of a girl who should be named Hina. + +Kahuli's wife questioned his knowledge. He said: "I will prepare awa in +a cup, cover it with white kapa, and chant a prayer. I will lift the +cover, and if the awa is still there I am at fault. If the awa has +disappeared I am correct. It will be proved by the awa disappearing that +a girl will be born. + + "I was up above Niihau. + O Ku! O Kane! O Lono! + I have dug a hole, + Planted the bamboo; + The bamboo has grown; + Find that bamboo! + It has grown old. + The green-barked bamboo has a green bark; + The white-barked bamboo has a white bark. + Fragments of rain are stinging the skin-- + Rain fell that day in storms, + Water pouring in streams. + Mohoalii is by the island, + Island cut off at birth from the mainland; + Many islands as children were born." + +A girl was born, and the grandparents kept the child, calling her Hina. +She cried, and the grandmother took her in her arms and sang: + + "Fishing, fishing, your father is fishing, + Catching the opoa-pea." + +Nakula-kai went down to her home. Her husband returned from fishing. He +said he thought another child was born. He had heard the thunder, but no +storm. She told him that a boy was born. Nakula-uka named that boy +Ke-au-miki (stormy or choppy current). Ten days afterward another boy +was born. He was named Ke-au-kai (current toward the beach). + +These children had no food but awa. Their hair was not cut. They were +taken inside a tabu temple and brought up. Nakula-uka and his wife after +a long time had another girl named Hiilei (lifted like a lei on the +head). The grandparents took the child. She was very beautiful and was +kept tabu. Her husband should be either a king or a male kupua of very +high birth. When she had grown up she heard noises below her woodland +home several times, and she was very curious. She was told, "That comes +from the surf-riding." + +Hiilei wanted to go down and see. The grandmother said, "Do not go, for +it would mean your death." Once more came the noise, and she was told it +was "spear-throwing." The girl wanted to know how that was done. The +grandparents warned her that there was great danger, saying: "The path +is full of trouble. Dragons lie beside the way. Ku-aha-ilo, the mo-o +[dragon], is travelling through the sky, the clouds, the earth, and the +forest. His tongue is thrusting every way to find food. He is almost +starved, and now plans to assume his human form and come to +Nuu-mea-lani, seeking to find some one for food. You should not go down +to the beach of Honua-lewa [the field of sports]." + +But Hiilei was very persistent, so the grandmother at last gave +permission, saying: "I will let you go, but here are my commands. You +are quite determined to go down, but listen to me. Ku-aha-ilo is very +hungry, and is seeking food these days. When you go down to the grove of +kukui-trees, there Ku-aha-ilo will await you and you will be afraid that +he will catch you. Do not be afraid. Pass that place bravely. Go on the +lower side--the valley-side--and you cannot be touched. When that one +sees you he will change into his god-body and stand as a mo-o. Do not +show that you are afraid. He cannot touch you unless you are afraid and +flee. Keep your fear inside and give 'Aloha' and say, 'You are a +strangely beautiful one.' The dragon will think you are not afraid. Then +that mo-o will take another body. He will become a great caterpillar. +Caterpillars will surround you. You must give 'Aloha' and praise. Thus +you must do with all the mysterious bodies of Ku-aha-ilo without showing +any fear. Then Ku-aha-ilo will become a man and will be your husband." + +So the girl went down, dressed gorgeously by the grandmother in a skirt +of rainbow colors, flowers of abundant perfumes--nothing about her at +fault. + +She came to the kukui grove and looked all around, seeing nothing, but +passing further along she saw a mist rising. A strong wind was coming. +The sun was hot in the sky, making her cheeks red like lehua flowers. +She went up some high places looking down on the sea. Then she heard +footsteps behind her. She looked back and saw a strange body following. +She became afraid and trembled, but she remembered the words of her +grandmother, and turned and said, "Aloha," and the strange thing went +away. She went on and again heard a noise and looked back. A whirlwind +was coming swiftly after her. Then there was thunder and lightning. + +Hiilei said: "Aloha. Why do you try to make me afraid? Come in your +right body, for I know that you are a real man." + +Everything passed away. She went on again, but after a few steps she +felt an earthquake. Afraid, she sat down. She saw a great thing rising +like a cloud twisting and shutting out the sun, moving and writhing--a +great white piece of earth in front of a whirlwind. + +She was terribly frightened and fell flat on the ground as if dead. Then +she heard the spirit of her grandmother calling to her to send away her +fear, saying: "This is the one of whom I told you. Don't be afraid." She +looked at the cloud, and the white thing became omaomao (green). +Resolutely she stood up, shook her rainbow skirt and flowers. The +perfumes were scattered in the air and she started on. Then the +dragons, a multitude, surrounded her, climbing upon her to throw her +down. Her skin was creeping, but she remembered her grandmother and +said: "Alas, O most beautiful ones, this is the first time I have ever +seen you. If my grandmother were here we would take you back to our home +and entertain you, and you should be my playmates. But I cannot return, +so I must say 'Farewell.'" + +Then the dragons disappeared and the caterpillars came into view after +she had gone on a little way. The caterpillars' eyes were protruding as +they rose up and came against her, but she said, "Aloha." + +Then she saw another form of Ku-aha-ilo--a stream of blood flowing like +running water. She was more frightened than at any other time, and cried +to her grandfather: "E Kahuli, I am afraid! Save my life, O my +grandfather!" He did not know she had gone down. He told his wife that +he saw Ku-aha-ilo surrounding someone on the path. He went into his +temple and prayed: + + "Born is the night, + Born is the morning, + Born is the thunder, + Born is the lightning, + Born is the heavy rain, + Born is the rain which calls us; + The clouds of the sky gather." + +Then Kahuli twisted his kapa clothes full of lightning and threw them +into the sky. A fierce and heavy rain began to fall. Streams of water +rushed toward the place where Hiilei stood fighting with that stream of +blood in which the dragon was floating. The blood was all washed away +and the dragon became powerless. + +Ku-aha-ilo saw that he had failed in all these attempts to terrify +Hiilei. His eyes flashed and he opened his mouth. His tongue was +thrusting viciously from side to side. His red mouth was like the pit of +Pele. His teeth were gnashing, his tail lashing. + +Hiilei stood almost paralyzed by fear, but remembered her grandmother. +She felt that death was near when she faced this awful body of +Ku-aha-ilo. But she hid her fear and called a welcome to this dragon. +Then the dragon fell into pieces, which all became nothing. The +fragments flew in all directions. + +While Hiilei was watching this, all the evil disappeared and a handsome +man stood before her. Hiilei asked him gently, "Who are you, and from +what place do you come?" He said, "I am a man of this place." "No," said +Hiilei, "you are not of this land. My grandparents and I are the only +ones. This is our land. From what place do you come?" He replied: "I am +truly from the land above the earth, and I have come to find a wife for +myself. Perhaps you will be my wife." She said that she did not want a +husband at that time. She wanted to go down to the sea. + +He persuaded her to marry him and then go down and tell her brothers +that she had married Ku-aha-ilo. If a boy was born he must be called +Ke-au-nini-ula-o-ka-lani (the red, restful current of the heavens). This +would be their only child. He gave her signs for the boy, saying, "When +the boy says to you, 'Where is my father?' you can tell him, 'Here is +the stick or club Kaaona and this malo or girdle Ku-ke-anuenue.' He must +take these things and start out to find me." He slowly disappeared, +leaving Hiilei alone. She went down to the sea. The people saw her +coming, a very beautiful woman, and they shouted a glad welcome. + +She went out surf-riding, sported awhile, and then her grandfather came +and took her home. After a time came the signs of the birth of a chief. +Her son was born and named Ke-au-nini. This was in the land +Kuai-he-lani. Kahuli almost turned over. The land was shaken and tossed. +This was one of the divine lands from which the ancestors of the +Hawaiians came. Pii-moi, a god of the sun, asked Akoa-koa, the coral, +"What is the matter with the land?" Akoa-koa replied, "There is a +kupua--a being with divine powers--being born, with the gifts of +Ku-aha-ilo." Pii-moi was said to be below Papaku-lolo, taking care of +the foundation of the earth. The brothers were in their temple. +Ke-au-kai heard the signs in the leaves and knew that his sister had a +child, and proposed to his brother to go over and get the child. The +mother had left it on a pile of sugar-cane leaves. They met their sister +and asked for the child. Then they took it, wrapped it in a soft kapa +and went back to the temple. The temple drum sounded as they came in, +beaten by invisible hands. + +The boy grew up. The mother after a time wanted to see the child, and +went to the temple. She had to wait a little, then the boy came out and +said he would soon come to her. She rejoiced to see such a beautiful boy +as her Ke-au-nini-ula-o-ka-lani. They talked and rejoiced in their +mutual affection. An uncle came and sent her away for a time. The boy +returned to the temple, and his uncle told him he could soon go to be +with his mother. Then came an evil night and the beating of the spirit +drum. A mist covered the land. There was wailing among the menehunes +(fairy folk). Ke-au-nini went away covered by the mist, and no one saw +him go. + +He came to his grandfather's house, saw an old man sleeping and a +war-club by the door. He took this club and lifted it to strike the old +man, but the old man caught the club. The boy dropped it and tried to +catch the old man. The old man held him and asked who he was and to what +family he belonged. The boy said: "I belong to Kahuli and Kakela, to +Nakula-uka and Nakula-kai. I am the son of Ku-aha-ilo and Hiilei. I have +been brought up by Ke-au-miki and Ke-au-kai. I seek my mother." + +The old man arose, took his drum and beat it. Hiilei and her mother came +out to meet the boy. They put sacrifices in their temple for him and +chanted to their ancestor-gods: + + "O Keke-hoa-lani, dwell here; + Here are wind and rain." + +By and by Ke-au-nini asked his mother, "Where is my father?" She told +him: "You have no father in the lands of the earth. He belongs to the +atmosphere above. You cannot go to find him. He never told me the +pathway to his home. You had better stay with me." He replied: "No I +cannot stay here. I must go to find my father." He was very earnest in +his purpose. + +His mother said: "If you make a mistake, your father will kill you and +then eat you and take all your lands. He will destroy the forests and +the food plants, and all will be devoured by your father. His kingdom is +tabu. If you go, take great care of the gifts, for with these things +you succeed, but without them you die." She showed him the war-club and +the rainbow-girdle, and gave them into his care. The boy took the gifts, +kissed his mother, went outside and looked up into the sky. + +He saw wonderful things. A long object passed before him, part of which +was on the earth, but the top was lost in the clouds. This was +Niu-loa-hiki, one of the ancestor-gods of the night. This was a very +tall cocoanut-tree, from which the bark of cocoanuts fell in the shape +of boats. He took one of these boats in his hands, saying, "How can I +ride in this small canoe?" + +He went down to the sea, put the bark boat in the water, got in and +sailed away until the land of Nuu-mea-lani was lost. His uncle, +Ke-au-kai, saw him going away, and prayed to the aumakuas (ancestral +ghost-gods) to guard the boy. The boy heard the soft voice of the +far-off surf, and as he listened he saw a girl floating in the surf. He +turned his boat and joined her. She told him to go back, or he would be +killed. She was Moho-nana, the first-born child of Ku-aha-ilo. + +When she learned that this was her half-brother, she told him that her +father was sleeping. If he awoke, the boy would be killed. + +The boy went to the shore of this strange land. Ku-aha-ilo saw him +coming, and breathed out the wind of his home against the boy. It was +like a black whirlwind rushing to the sea. + +The boy went on toward his father's tabu place, up to Kalewa, in the +face of the storm. He saw the tail of Ku-aha-ilo sweep around against +him to kill him. He began his chants and incantations and struck his +war-club on the ground. Lava came out and fire was burning all around +him. He could not strike the tail, nor could the tail strike him. +Ku-aha-ilo sent many other enemies, but the war-club turned them aside. +The earth was shaking, almost turning upside down as it was struck by +the war-club. Great openings let lava fires out. Ku-aha-ilo came out of +his cave to fight. His mouth was open, his tongue outstretching, his +eyes glaring, but the boy was not afraid. He took his club, whirled it +in his hand, thinking his father would see it, but his father did not +see it. The boy leaped almost inside the mouth and struck with the club +up and down, every stroke making an opening for fire. + +The father tried to shut his mouth, but the boy leaped to one side and +struck the father's head. The blow glanced aside and made a great hole +in the earth, which let out fire. The dragon body disappeared and came +back in another form, as a torrent of blood. Ke-au-nini thrust it aside. + +Then a handsome man stood before him with wild eyes, demanding who he +was. Ku-aha-ilo had forgotten his son, and the miraculous war-club which +he had given to Hiilei, so he began to fight with his hands. Ke-au-nini +laid his club down. The father was near the end of his strength, and +said, "Let our anger cease, that we may know each other." The boy was +very angry and said: "You have treated me cruelly, when I only came to +see you and to love you. You would have taken my young life for +sacrifice. Now you tell me you belong to the temple of my ancestors in +Nuu-mea-lani." Then he caught his father and lifted him up. He tossed +him, dizzy and worn out, into the air, and catching the body broke it +over his knee. Ku-aha-ilo had killed and eaten all his people, so that +no one was left in his land. The boy's sister saw the battle and went +away to Ka-lewa-lani (the divine far-away cloud-land). + +Ke-au-nini returned on his ocean journey to Nuu-mea-lani. The uncle saw +a mist covering the sea and saw the sign of a chief in it, and knew that +the boy was not dead, but had killed Ku-aha-ilo. The boy came and +greeted them and told the story. He remained some time in the temple and +dreamed of a beautiful woman. + +The brothers talked about the power of Ke-au-nini who had killed his +father, a man without parents, part god and part man. They thought he +would now kill them. Ke-au-nini became pale and thin and sick, desiring +the woman of his dream. Finally he told the brothers to find that woman +or he would kill them. + +Ke-au-kai told him that he would consult the gods. Then he made a red +boat with a red mast and a red sail and told Ke-au-miki to go after +Hiilei, their sister. + +Hiilei came down to stay with her son while the brothers went away to +find the girl. Ke-au-kai (broad sea-current) said to Ke-au-miki +(chopped-up current): "You sit in front, I behind. Let this be our law. +You must not turn back to look at me. You must not speak to me. I must +not speak to you, or watch you." + +Ke-au-miki went to his place in the boat. The other stood with one foot +in the boat and one on the land. He told the boy they would go. If they +found a proper girl they would return; if not, they would not come back. +They pushed the boat far out to sea by one paddle-stroke. Another stroke +and land was out of sight. Swiftly leaped the boat over the ocean. + +They saw birds on the island Kaula. One bird flew up. Heavy winds almost +upset the boat and filled it with water up to their chins. They caught +the paddles, bailing-cups, and loose boards for seats, and held them +safe. + +The wind increased like a cyclone over them. Thus in the storm they +floated on the sea. Ke-au-nini by his sorcery saw the swamped canoe. He +ran and told his mother. She sent him to the temple to utter +incantations: + + "O wind, wini-wini [sharp-pointed]; + O wind full of stinging points; + O wind rising at Vavau, + At Hii-ka-lani; + Stamped upon, trodden upon by the wind. + Niihau is the island; + Ka-pali-kala-hale is the chief." + +This chant of Ke-au-nini reached Ke-au-kai, and the wind laid aside its +anger. Its strength was made captive and the sea became calm. + +The boat came to the surface, and they bailed it out and took their +places. Ke-au-kai said to his brother: "What a wonderful one is that boy +of ours! We must go to Niihau." They saw birds, met a boat and +fisherman, and found Niihau. When the Niihau people saw them coming on a +wonderful surf wave, they shouted about the arrival of the strangers. +The chief Ka-pali-kala-hale came down as the surf swept the boat inland. +He took the visitors to his house and gave gifts of food, kapas, and +many other things. Then they went on their way. When they were between +Niihau and Kauai, the wind drove the boat back. A whirlwind threw water +into the boat, swamping it. It was sinking and all the goods were +floating away. + +Ke-au-nini again saw the signs of trouble and chanted: + + "The wind of Kauai comes; it touches; it strikes; + Rising, whirling; boat filled with water; + The boat slipping down in the sea; + The outrigger sticks in the sand. + Kauai is the island; + Ka-pali-o-ka-la-lau is chief." + +The sea became calm. The boat was righted and the floating goods were +put in. They met canoes and went on a mighty surf wave up the sands of +the beach. + +The people shouted, "Aloha!" The chiefess of that part of Kauai was +surf-riding and heard the people shouting welcome, so she came to land +and found the visitors sitting on the sand, resting. She took them to +the royal home. All the people of Kauai came together to meet the +strangers, making many presents. + +The brothers found no maids sufficiently perfect, so they crossed over +to Oahu, meeting other trials. At last they went to Hawaii to the place +where Haina-kolo lived, a chiefess and a kua (goddess). + +This was above Kawaihae. They went to Kohala, seeking the dream-land of +Ke-au-nini, and then around to Waipio Valley. There they saw a rainbow +resting over the home of a tabu chief, Ka-lua-hine. They landed near the +door of the Under-world. This entrance is through a cave under water. +There they saw the shadow of Milu, the ruler of the dead. Milu's people +called out, "Here are men breaking the tabu of the chief." Olopana, a +very high chief, heard the shouts while he was in the temple in the +valley. He saw the visitors chased by the people, running here and +there. Haina-kolo, his sister, was tabu. Watchmen were on the outside of +her house. They also saw the two men and the people pursuing, and told +Haina-kolo, and she ordered one of the watchmen to go out and say to the +strangers, "Oh, run swiftly; run, run, and come inside this temple!" +They heard and ran in. The people stopped on the outside of the wall +around the house. This was a tabu drum place, and not a temple of +safety. + +Olopana was in the heiau (temple) Pakaalana. Haina-kolo asked who they +were. They said they were from Hawaii. She said, "No, you have come from +the sea." Hoo-lei-palaoa, one of her watchmen, called, and men came and +caught the two strangers, taking them to Olopana, who was very angry +because they had come into the temple of his sister. So he ordered his +men to take them at once and carry them to a prison house to die on the +morrow. He said if the prisoners escaped, the watchmen should die and +their bodies be burned in the fire. Toward morning the two prisoners +talked together and uttered incantations. Ke-au-nini saw by the signs +that they were in some trouble and chanted in the ears of the watchmen: +"They shall not die. They shall not die." + +The watchmen reported to Olopana what they had heard, then returned to +watch. The moon was rising and the two prisoners were talking. Ke-au-kai +told his brother to look at the moon, saying: "This means life. The +cloud passes, morning comes." Ke-au-kai prayed and chanted. The watchmen +again reported to Olopana, giving the words of the chant. In this chant +the family names were given. Olopana said: "These are the names of my +mother's people. My mother is Hina. Her sister is Hiilei. Her brothers +are Ke-au-kai and Ke-au-miki. They were all living at Kuai-he-lani. Hina +and her husband Ku went away to Waipio. There she had her child, +Haina-kolo." + +Olopana sent messengers for Hina, who was like the rising moon, giving +life, and for her husband Ku, who was at Napoopoo, asking them to come +and look at these prisoners. They ran swiftly and arrived by daylight. +Hina had been troubled all night. Messengers called: "Awake! Listen to +the chant of the prisoners, captured yesterday." And they reported the +prayers of Ke-au-kai. Hina arose and went to the heiau (temple) and +heard the story of her brothers, who came also with the warriors. +Olopana heard Hina wailing with her brothers, and was afraid that his +mother would kill him because he had treated his visitors so badly. The +strangers told her they had come to find a wife for Ke-au-nini. They had +looked at the beautiful women of all the islands and had found none +except the woman at Waipio. Then they told about the anger of the +people, the pursuit, and their entrance into the tabu temple. + +Hina commanded Olopana to come before them. He took warriors and chiefs +and came over to the temple and stood before his parents. Hina +pronounced judgment, saying: "This chief shall live because he sent for +me. The chiefs and people who pursued shall die and be cooked in the +oven in which they thought to place the strangers." + +Ku's warriors captured Olopana's men and took them away prisoners, but +Olopana was spared and made welcome by his uncle. And they all feasted +together for days. Then the brothers prepared to go after Ke-au-nini. + +One man who heard the wailing of the brothers and knew of the coming of +Hina went to his house, took his wife and children and ran by way of +Hilo to Puna-luu. It was said this man took his calabash to get water at +the spring Kauwila, and an owl picked a hole in it and let the water +out. For this the owl was injured by a stone which was thrown at him, +and he told the other birds. They said he was rightly punished for his +fault. + +The brothers found their red boat, launched it, and bade farewell to the +chief's people and lands. They returned to Kuai-he-lani, like a flash of +lightning speeding along the coast from south to west. The boy in the +temple saw them in their swift boat. He told Hiilei and prepared for +their coming. They landed, feasted, and told their story. Then they +prepared for their journey to Waipio. Their boat was pulled by fish in +place of boatmen, and these disappeared upon arrival at Hawaii. +Ke-au-kai went first to meet Olopana, who ran down to see Ke-au-nini and +asked how he came. Ke-au-nini said, "There was no wandering, no +murmuring, no hunger, no pinched faces." + +Then they feasted while over them thunder and lightning played and mist +covered the house. Awa was thrown before the spirit of the thunder and +they established tabus. + +Olopana had trouble with his priests and became angry and wanted to +punish them because they did not know how to do their work so well as +Ke-au-nini. They could make thunder and lightnings and earthquakes, but +Ke-au-nini blew toward the east and something like a man appeared in a +cloud of dust; he put his right hand in the dust and began to make land. +Olopana saw this and thought it was done by the kahunas (priests) and so +he forgave them, thinking they had more power than Ke-au-nini. Later he +ordered them to be killed and cooked. Olopana asked Ke-au-nini, "Which +of the tabu houses do you wish to take as your residence?" Ke-au-nini +replied: "My house is the lightning, the bloody sky, or the dark cloud +hanging over Kuai-he-lani, down the ridge or extending cape Ke-au-oku, +where Ku of Kauhika is, where multitudes of eyes bend low before the +gods. The house of my parents--there is where I dwell. You have heard of +that place." + +Olopana was greatly astonished, bowed his head and thought for a long +time, then said: "We will set apart our tabu days for worship, and I +will see your tabu place--you in your place and I outside. When you are +through your days of tabu you must return and we will live together." + +Ke-au-nini raised his eyes and spoke softly to the clouds above him: "O +my parents, this my brother-in-law wishes to see our dwelling-place, +therefore call Ke-au-kai to send down our tabu dwelling-place." + +Ke-au-kai was near him, and said: "We had very many troubles on the +ocean in coming after the one whom you want for your wife. You aided us +to escape; perhaps the old man in the skies will hear you if you call." +Then Ke-au-nini turned toward the east: + + "Ke-au-nini has his home, + His home with his mother. + Hiilei, the wife, + She was the child of Nakula-uka, + The first-born Kakela. + The cheeks grow red; + And the eyes flash fire. + In the Lewa-lani (heavens), + The very heart of the lightning, + A double rainbow is high arched. + The voice of the Kana-mu are heard. + Calling and crying are the Kana-wa. + [The Kana-mu and the Kana-wa were companies of little people, + _i.e._, fairies.] + I continually call to you, O little ones, + Come here with the white feathers, + Let feathers come here together; + Let all the colors of the tortoise-back + Gather and descend; + Let all the posts stand strong; + Braced shall be the house; + Fasten in also the smoke-colored feathers; + Work swiftly and complete our tabu house." + +Then the darkness of evening came, and in the shadows the little people +labored in the moonless night. Soon their work was done, the house +finished, and a sacred drum placed inside. When the clear sky of the +morning rested over, and the sun made visible the fairy home in the +early dawn, the people cried out with wonder at the beautiful thing +before them. There stood a house of glowing feathers of all colors. +Posts and rafters of polished bones shone like the ivory teeth of the +whale, tinted in the smoke of a fire. Softly swayed the feathered thatch +in a gentle breeze, rustling through the surrounding cocoa-trees. Most +beautiful it was, as in the chant of Lilinoe: + + "Hulei Lilinoe me Kuka-hua-ula; + Hele Hoaheo i kai o Mokuleia." + + "Lifted up, blown by the wind are + The falls down to the sea of Mokuleia." + +Ke-au-nini told his brother-in-law, "Oh, my brother, look upon my tabu +dwelling-place as you wished." + +Olopana was very curious, and asked, "How many people are needed to make +a house like this so quickly?" Ke-au-nini laughed and said, "You have +seen my people: there are three of us who built this house--I, the +chief, and my two friends." + +He did not give the names of the little people, Kana-mu and Kana-wa, who +were really great multitudes, like the menehunes who made the ditch at +Waimea, Kauai. They were the one-night people. All this work was +finished while they alone could see clearly to use their magic powers. + +Inside the house lay soft mats made from feathers of many birds, and +sleeping-couches better than had ever been seen before. Ke-au-nini said +to his brother-in-law: "We are now ready to have the tabu of our house. +My parents will enter with me." + +Olopana asked his kahunas if it were right for the parents to stay with +the chief during a tabu, under the law of their land. The priests +consulted and told Olopana that this was all right. They had no power to +forbid. The parents had divine power, so also the boy, both alike, and +could dwell together without breaking tabu. Then they said, "If you +forbid, you will be landless." + +Ke-au-kai and Ke-au-miki entered the house with their young chief. +Ke-au-miki beat the sacred drum, announcing the tabu. They poured and +drank awa, ate sugar-cane and chanted softly to the rhythm of the drum. +Olopana was filled with jealousy because all was hidden from him. He did +not know what a drum was. He had only known a time of tabu, but not the +secret drum, and the soft chant. + +During the ten days' tabu Ke-au-nini did not see his wife, but remained +shut in his place. Olopana called for all the people to bring presents. +When the tabu was over and the temple door opened, Ke-au-nini and +Haina-kolo prepared for the marriage. + +All the people came bringing feather mats, food, fish, and awa, which +had been growing on a tree. Hamakua sent food and fish; Hilo sent olona +and feathers; Puna sent mats and awa from the trees; Kau sent kapa; Kona +sent red kapas; Kohala sent its wonderful noted sweet potatoes. The +young chiefess appeared before all the people, coming from her tabu +place, and she saw all the fine presents, and a great cocoanut-leaf +lanai (porch) prepared by her brother. She came there before her parents +and brother. They were waiting for Ke-au-nini, who delayed coming. +Olopana asked his priests: "Why does the young chief fail to appear? We +are all ready for the marriage feast." The priest said to Olopana: "Do +you think that you can treat this man as one of us? He is a god on his +father's side and also on his mother's. He is very high. It is on his +mother's side that you are related. You should go to him with a +sacrifice. Take a black pig, a cup of awa, a black chicken, and a +cocoanut. If we do not do these things we shall not know where he is +staying, for he is under the care of the gods. Now is the right time to +go with the offering. Go quickly. The sun is rising high in the sky." + +Olopana quickly gathered the offerings and went away to sacrifice before +Ke-au-nini. He called him thus: + + "Rise up! Let your strength look inland; + Let your might look toward the sea; + Let your face look upward; + Look up to the sun over your head; + The strange night has passed. Awake! + Here are the offerings,-- + Food for the gods: + Let life come!" + +He set the pig free and it ran to the feet of Ke-au-nini. The chicken +did the same, and the other offerings were laid before the door. Olopana +went back. Ke-au-nini and his uncles awoke. He said to them: "Now the +tabu is lifted. Now the hour of the marriage has come. We must prepare +to go down to the sea. We shall see the sports of this land. Soon we +shall meet the priests and the people." + +They arose and opened their bundles of kapa, very fine and soft for red +malos (girdles) for the uncles. Ke-au-nini put on his malo, called +Ke-kea-awe-awe-ula (the red girdle with long ends, shaded in the tints +of the rainbow) and his red feather cloak and his red feather helmet, +nodding like a bird. His skin, polished and perfumed, shone +resplendently. He was most gorgeous in his appearance. + +When he went out of his house, thatched with bird feathers and built of +polished bones, darkness spread over the sky. The voices of the little +fairies, the Kana-mu and Kana-wa were heard. The people in the great +cocoanut lanai were filled with wonder, for they had never seen darkness +come in this way. It was like the sun eclipsed. When Ke-au-nini and his +companions entered the lanai, the darkness passed away and all the +people saw them in their splendor. The chiefs opened a way for the +three. Ke-au-miki came in first and the people thought he was the +husband, but when Ke-au-kai came they said, "This one is more +beautiful," and when Ke-au-nini passed before them they fell on their +faces, although he had a gauze kapa thrown over him. He passed on +between rows of chiefs to the place of marriage. His uncles stepped +aside, and then he threw off his thin kapa and the people shouted again +and again until the echoes shook the precipices around the valley. + +[Illustration: A YOUNG CHIEF OF HAWAII] + +Then Haina-kolo came out of her house near by and was guided to the side +of her husband. As she saw him her heart melted and flowed to him like +the mingling of floating sea-mosses. Olopana arose and said: "O chiefs +and people, I have been asked to come here to the marriage of my sister +with one whom she has met in dreams and loved. I agree to this wedding. +Our parents approve, and the gods have given their signs. Our chiefess +shall belong to the stranger. You shall obey him. I will do as he may +direct. They shall now become husband and wife." + +The people shouted again and again, saying, "This is the husband of our +chiefess." Then began the hookupu. Six districts brought six piles of +offerings. There were treasures and treasures of all kinds. Then came +the wonderful feast of all the people. + +The fish companions of Ke-au-nini, who had drawn his boat from +Kuai-he-lani, wanted Haina-kolo for themselves. While they were at the +feast they found they could not get her, and they grew cold and ashamed +and angry. Soon they broke away from the feast. Moi and Uhu ran away to +the sea and returned to their homes. Niu-loa-hiki (a great eel) looked +at Ke-au-nini and said: "You are very strange. I thought I should have +my reward this day, but the winning has come to you. I am angry, because +you are my servant. It is a shame for the chiefs of Hawaii to let you +become their ruler." His angry eyes flashed fire, he opened his mouth +and started to cry out again, but the people saw him and shouted: "Look, +look, there is an eel that comes to the land. He runs and dives into the +sea. This eel, Niu-loa-hiki, is more evil than any other of all the +family of eels." + +Then all the fish ran off angry at this failure and gathered in the sea +for consultation. Uhu said he would return at once to Makapuu. He was +the Uhu who had the great battle with Kawelo when he was caught in a +net. Moi went to the rough water outside the harbor. Kumunuiaiake went +to Hilo. He was the huge fish with which Limaloa had a great battle when +he came to visit Hawaii. He was killed by Limaloa. Hou and Awela went +wherever they could find a ditch to swim in. + +The people feasted on the mullet of Lolakea and the baked dogs of Hilo +and the humpbacked mullet of Waiakea and all the sweet things of Hawaii. +Then the sports commenced and there was surf-riding, dancing, wrestling, +and boxing. + +Kawelo-hea, the surf-rider of Kawa in Oahu, was the best surf-rider. +Hina-kahua, the child of the battling-places of Kohala, was the +best boxer. Pilau-hulu, the noted boy of Olaa, was the best +puhenehene-player. Lilinoe was the best konane-player. Luu-kia was the +best kilu-player. She was a relative of Haina-kolo. + +When the sports were over they returned to the chief's house and slept. +Haina-kolo was one who did not closely adhere to the tabu. She ate the +tabu things, which were sacred, belonging to the gods, such as bananas +and luau. Ke-au-nini had always carefully, from his birth to +marriage-day, observed the tabu, but, following the example of his wife, +soon laid aside his carefulness, and lived in full disregard of all +restraint for a time. + +Then Ke-au-nini left Haina-kolo and returned to Kuai-he-lani because +dissensions arose between them on account of their wrong-doing. + +He did not tell his wife or friends, or even his uncles, but he took his +cocoanut-boat to go back to his home secretly. When he was far out in +the ocean his sister saw him from her home in Lewa-lani (the blue sky). +She sent Kana-ula, her watchman, to go out and guard him and bring him +to her. Kana-ula was a strong wind blowing with the black clouds which +rise before a storm. + +In a little while the watchman saw Ke-au-nini off Kohala, and by his +great strength lifted Ke-au-nini and placed him on Kuai-he-lani, where +he saw his mother and relatives. Then he went up to Lewa-lani to his +sister and dwelt with her to forget his love for Haina-kolo. + +Haina-kolo had a great love for her husband, never making any trouble +before they separated. Her love for him was burning and full of passion, +while she grieved over his disappearance. She soon had a child. The +priests living in the heiau (temple), Pakaalana, beat their drums, and +all Waipio knew that a chief was born. + +Haina-kolo began to go about like one crazed, longing to see the eyes of +her husband. She took her child and launched out in the ocean. The boat +in which she placed the child was the long husk of a cocoanut. She held +fast to this and swam and floated by its side. When they had gone far +out in the sea a great wind swept over them and upon them, driving them +far out of sight of all land. She looked only for death. This wind was +Kana-ula, and had been sent by Moho, who was very angry at the girl for +violating the tabu of the gods and eating the things set apart for the +gods. This wind was to blow her far away on the ocean until death came. + +When Haina-kolo had been blown a little way she prayed and moved her +feet, turning toward the place where she had rejoiced with her husband. +Then she offered another prayer and began to swim, but was driven out of +sight of land. The wind ceased, its anger passed away, and a new land +appeared. She swam toward this new land. Lei-makani, the child, saw this +land, which was the high place of Ke-ao-lewa, and chanted: + + "Destroy the first kou grove; + Destroy the second kou grove; + Open a wonderful door in the evening; + Offer your worship. + Return, return, O bird!" + +The mother said: "No, my child, that is not a bird. Oh, my child, that +is Ke-ao-lewa, the land where we shall find a shore." + +But she went on patiently, swimming by the capes of Kohala, and came +near to the places of noted surf and was almost on the land. Moho saw +her still swimming and sent another wind servant, Makani-kona, the south +wind, to drive her again out in the ocean. This south wind came like a +whirlwind, sweeping and twisting over the waves, sending Haina-kolo far +out in the tossing sea. He thought he had killed her, so he went back +to Moho. + +Moho asked him about his journey over the seas. He replied, "You sent me +to kill, and that I did." She was satisfied and ceased her vigilance. +Tired and suffering, Haina-kolo and her child floated far out in the +ocean, too weary to swim. Then Lei-makani saw Ke-ao-lewa again lifted up +and spread out like the wings of a floating bird. Help came to her in a +great shark, Kau-naha-ili-pakapaka (Kau-naha, with a rough skin), +belonging to the family of Pii-moi, one of the relatives of Ku, who swam +up to her and carried her and the child until he was tired. Haina-kolo +was rested and warmed by the sun. She saw that her shark friend was +growing weak, so she called to the sun, "O sun, go on your way to the +land of Ka-lewa-nuu, and tell Ke-au-nini that we are here at the cape of +Ka-ia." + +The sun did not hear the cry from the sea. She called again, using the +same words. The sun heard this call of Haina-kolo and went on to the +place where Ke-au-nini was staying and called to him, "O Ke-au-nini, +your wife is near the cape of Ka-ia." + +Moho heard the call. She was playing konane with her brother. She made a +noise to confuse the words of the sun, and said to her brother, "O ke ku +kela, o ka holo keia. Niole ka luna, kopala ka ele, na ke kea ka ai." +"Take this one up. Let that one move. Take that up slowly. The black is +blotted out, the white wins." + +Then the sun called again, saying the same words, and Ke-au-nini heard, +leaped up and left his sister, and went down to Kuai-he-lani and entered +the temple, where he was accustomed to sleep, and fell as one dead. +While he was reclining, his spirit left his body and went down to Milu +and stayed there a long time. + +Haina-kolo was very near the land in the afternoon. Soon they came to +the beach. There she dug a little hole for her child and laid him in his +little boat in it and went up the path like a crazy person to the top of +the high precipices of Ka-hula-anu (the cold dancing) and began to eat +fruit growing on the trees. She clothed herself in leaves, then rushed +into the forest. + +Lei-makani was still floating where his mother had left him, near a +place where the servants of Luu-kia went fishing every morning to get +the food loved by the chiefs. Two men, Ka-holo-holo-uka and +Ka-holo-holo-kai, had come down for Luu-kia, carrying a net. They threw +their net over the water and the child floated into it. They thought +they had a great fish. They carried the net up on the beach and found +the boy. It was a little dark, and hard to see what they were catching. +One called to the other, "What have we caught this morning?" The other +said: "I thought we had a great fish, but this is a child. I will take +this child to my home." The other said, "No--This is a fish." So they +had a quarrel until the sun rose. Then they went up to the village. + +Ka-holo-holo-uka told his wife, "We have a child." Then he told her how +they had caught Lei-makani. They talked loudly. This chiefess heard +their noisy clamor and asked her servant, "What's the trouble with these +noisy ones?" They told her and she wanted that child brought to her, and +commanded Maile-lau-lii (small leaf maile) to go and get it. He took it +to Luu-kia, who marked its wonderful beauty. She sent for the fishermen +to tell her how they got the child. They told her about the fishing. + +She wanted to know who were the parents. They said: "We do not know. +This may be the child of Haina-kolo, for we know she has disappeared +with her child. She may be dead and this may be her boy." + +Luu-kia said, "You two take the child, and I will give the name, +Lopa-iki-hele-wale [going without anything]. Then you care for it until +it grows up." + +They took the child to the land of Opaeloa, as a good place to bring it +up. The fishermen said to Luu-kia, "Will you provide food, fish, and +clothing?" She said, "Yes." They thought the child would not understand, +but it knew all these words. The fisherman and his wife took the child +away. Waipio Valley people were surrounded by precipices, but the gods +of Waipio watched all the troubles by sending messengers to go over to +the upland and follow Haina-kolo. + +Ku and Hina and Olopana were burdened by the loss of Haina-kolo and +Lei-makani, so they went to the temple at Pakaalana, where the uncles of +Ke-au-nini were staying. There they consulted the gods with signs and +sorceries. + +They sent Ke-au-miki to get some little stones at Kea-au, a place near +Haena. His brother said: "Get thirteen stones--seven white and six +black. Make them fast in a bundle, so they cannot be lost, then come +back by Pana-ewa and get awa (_piper methysticum_) which man did not +plant, but which was carried by the birds to the trees and planted +there. Then return this evening and we will study the signs." Ke-au-miki +went up the pali (precipice) and hastened along the top running and +leaping and flying over Hamakua to Hilo. + +The Hilo palis were nothing to this man as he sped swiftly over the +gulches until he came to the Wailuku River guarded by the kupua +Pili-a-mo-o, who concealed the path so that none could find it until a +price was paid. The dragon covered the path with its rough skin. + +Ke-au-miki stood looking for a path, but could only see what seemed to +be pahoehoe lava. The tail of the dragon was like a kukui-tree-trunk +lying in the water. He saw the tail switching and rising up to strike +him. Then he knew that this was a kupua. The tail almost struck him on +the head. He called to Kahuli in Kuai-he-lani, who sent a mighty wind +and hurled aside the waters, caught up the body of the dragon and let it +fall, smashing it on the rocks, breaking the beds of lava. + +Then Ke-au-miki rushed over the river and up the precipices, speeding +along to Pa-ai-ie, where the long ohia point of Pana-ewa is found, then +turned toward the sea and went to Haena, to the place where the little +stones aala-manu are found. He picked up the stones and ran to Pana-ewa +and got the awa hanging on the tree, tied up the awa and stones and +hurried back. He crossed the gulch at Konolii and met a man, +Lolo-ka-eha, who tried to take the awa away from him. He was a robber. +When they came face to face, Ke-au-miki caught the man with his hand, +hurled him over the precipice and killed him. When he saw that this man +was dead, he ran as swiftly as the wind until he met a very beautiful +woman, Wai-puna-lei. She saw him and asked him to be her husband, but +he would not stop. He crossed Hilo boundaries to Hamakua, to the place +where the kapa-trees were growing, as the sun was going down over the +palis. He came to the temple door and laid down his burden. + +[Illustration: THE HOME OF THE DRAGONS NEAR HILO] + +Then Ke-au-kai said: "This is my word to all the people: Prepare the awa +while I take the little stones, pour awa into a cup: I will cover it up +and we will watch the signs. If, while I chant, the bubbles on the awa +come to the left side, we will find Haina-kolo. If they go to the right, +she is fully lost. Let all the people keep silence; no noise, no running +about, no sleeping. Watch all the signs and the clouds in the heavens." + +Then he chanted: + + "O Ku and Kane and Kanaloa, + Let the magic power come. + Amama ua noa. + Tabu is lifted from + My bird-catching place for food. + You are a stranger, I am a resident. + Let the friend be taken care of. + United is the earth of the tabu woman. Amama." + +The bubbles stood on the right side, and the priest said, "We shall +never find Haina-kolo; the gods have gone away." Olopana said: "I am +much troubled for my brother and sister, and that child I wanted for the +chief of this land. I do not understand why these things have come to +us." + +All the people were silent, weeping softly, but Ke-au-kai and his +brother were not troubled, for they knew their chief and wife were in +the care of the aumakuas. + +When Lei-makani had grown up, Luu-kia took him as her husband. He went +surf-riding daily. She was very jealous of Maile, who would often go +surf-riding with him. Lei-makani did not care for her, for he knew she +was a sister of his mother although she had a child by him. One day, +when he went with Maile, Luu-kia was angry and caught that child and +killed it by dashing it against a stone. + +The servants went down to the beach, waiting for Lei-makani to come to +land. Then they told him about the death of his child and their fear for +him if he went up to the house with Maile. Lei-makani left his +surf-board and went to the house weeping, and found the child's body by +the stone. He took a piece of kapa and wrapped it up, carrying the +broken body down to a fountain, where he cleansed it and offered chants +and incantations until the child became alive. His mother, Haina-kolo, +heard the following chants and came to her son, for the voice was +carried to her by kupuas who had magic powers. The child's name was +Lono-kai. He wrapped it again in soft warm kapas and chanted while he +washed the child, naming the fountain Kama-ahala (a child has passed +away): + + "Kama-ahala smells of the blood; + The sick smell of the blood rises. + Washed away in the earth is the blood; + Hard is the red blood + Warmed by the heat of the heavens, + Laid out under the shining sky. + Lono-kai-o-lohia is dead." + +Then the voice of the child was heard in a low moan from the bundle, +saying, "Lono-kai-o-lohia [Lono possessed of the Ala spirit] is alive." +The father heard the voice and softly uttered another chant: + + "In the silence + Has been heard the gods of the night; + What is this wailing over us? + Wailing for the death of + Lono, the spirit of the sea--dead!" + +The voice came again from the kapas, "Lono, the spirit of the sea, is +alive." Lei-makani's love for his child was overflowing, and again he +uttered an incantation to his own parents: + + "O Ku, the father! + O Hina, the mother! + Olopana was the first-born; + Haina-kolo, the sister, was born: + Haina-kolo and Ke-au-nini were the parents: + Lei-makani was the child: + I am Lei-makani, the child of Haina-kolo, + The sacred woman of Waipio's precipices; + My mother is living among the ripe halas; + For us was the fruit of the ulii; + I was found by the fisherman; + I am the child of the pali hula-anu; + I was cared for by one of my family + Inland at Opaeloa; + They gave me the name Lopa-iki-hele-wale + [Little lazy fellow having nothing]; + But I am Lei-makani--you shall hear it." + +His heart was heavy with longing for his mother, and the gods of the +wind, the wind brothers, took his plaintive love-chant to the ears of +Haina-kolo, who had wandered in her insanity, but was now free from her +craze and had become herself. She followed that voice over the +precipices and valleys to the top of a precipice. Standing there and +looking down she saw her child and grandchild below, and she chanted: + + "Thy voice I have heard + Softly echoed by the pali, + Wailing against the pali; + Thy voice, my child beloved; + My child, indeed; + My child, when the cloud hung over + And the rainbow light was above us, + That day when we floated together + When the sea was breaking my heart; + My child of the cape of Ka-ia, + When the sun was hanging above us. + Where have I been? + Tell Ke-au-nini-ula-o-ka-lani; + I was in the midst of the sea + With the child of our love; + My child, my little child, + Where are you? Oh, come back!" + +Then she went down the precipice and met her son holding his child in +his arms, and wailed: + + "My lord from the fogs of the inland, + From the precipices fighting the wind, + Striking down along the ridges; + My child, with the voice of a bird, + Echoed by the precipice of Pakohi, + Shaking and dancing on inaccessible places, + Laughing out on the broken waters + Where we were floating in danger; + There I loved dearly your voice + Fighting with waves + While the fierce storm was above us + Seen by your many gods + Who dwell in the shining sky-- + Auwe for us both!" + +They waited a little while, until the time when Lono-kai became strong +again. Then they went up to the village. + +Haina-kolo had run into the forest, her wet pa-u torn off, no clothing +left. Her long hair was her cloak, clothing her from head to foot. She +wandered until cold, then dressed herself with leaves. As her right +senses returned she made warm garments of leaves and ate fruits of the +forest. When they came to the village they met the people who knew +Haina-kolo. She dwelt there until Lono-kai grew up. He and his father +looked like twins, having great resemblance, people told them, to +Ke-au-nini. The boy asked, "Where is my grandfather, Ke-au-nini?" +Lei-makani said: "I never saw your grandfather. He was very tabu and +sacred. He killed his own father, Ku-aha-ilo, god of the heavens. I +know by my mana [spirit power] that he is with the daughters of Milu." +The boy said: "I must go and find him. I will go in my spirit body, +leaving this human body. You must not forbid the journey." Ke-au-kai, +the priest, said: "You cannot find him unless you learn what to do +before you go. Those chiefs of Milu have many sports and games. I tell +you these things must be learned before you go into that land. If you +are able to win against the spirits of that place you can get your +grandfather." + +All the chiefs aided the boy to acquire skill in all sports. They went +to the fields of Paaohau. Nuanua, the most skilful teacher of hula, +taught him to dance. The highest chiefs and chiefesses went with him to +help, taking their retinues with them. Lei-makani said: "The knowledge +of sports is the means by which you will catch your grandfather. Now be +careful. Do not be stingy with food. Give to others and take care of the +people." + +They went up in a great company, and Haina-kolo wondered at the beauty +of the boy, and asked why they were travelling. Lono-kai told them the +reason for his journey and desire to see the field of sports. + +Nuanua, the hula teacher, sent his assistants to get all kinds of leaves +and flowers used in the hula, then sent for a black pig to be used as +an omen. If it ran to Lono-kai, he would become a good dancer; if not, +he would fail. The pig went to him. The priest offered this prayer: + + "Laka is living where the forest leaves are trembling, + The ghost-god of dancers above and below, + From the boundary of the North to the place most southern; + O Laka, your altar is covered with leaves, + The dancing leaves of the ieie vine; + This offering of leaves is the labor of the gods, + The gods of your family, Pele and Hiiaka; + The women living in warm winds come here for the toil, + And this labor of ours is learning your dance. + Tabu laid down; tabu lifted. Amama ua noa [We are through]!" + +The priest lifted his eyes, and the pig was seen lying at the foot of +the boy. Then he commenced teaching the boy the kilu and the first +dance. They were thirty days learning the dances, and the boy learned +all those his teachers knew. + +Then they went around Hawaii, studying the dances. He was told to go +back and get all the new ideas and seek the gods to learn their newest +dance, for theirs differed from those of his teachers. He was to seek +this knowledge in dreams. Lei-makani said: "Your teachers have shown you +the slow way; if that is all you know, you will win fame, but not +victory. You must learn from the gods." Lono-kai again went to Hamakua +with his companions and learned how to play konane, the favorite game of +Ke-au-nini. The teacher said, "I have taught you all I know inside and +outside, as I would not teach the other young chiefs." The boy said to +him, "There is one thing more,--give offerings to the gods that they may +teach us in our dreams newer and better ways." + +So they waited quietly, offering sacrifices. The priests told him to set +apart a pig while he made a prayer. If the pig died during the prayer, +he would not forget anything learned. The boy laid his right hand on the +pig and began to pray: + + "Here is a pig, an offering to the gods. + O Lono in the Under-world, Lono in the sky: + O Kane, who makes not-to-be-broken laws, + Kane in the darkness, Kane in the hot wind, + Kane of the generations, Kane of the thunder, + Kane in the whirlwind and the storm: + Here is labor--labor of the gods. + My body is alive for you! + Filled up is the Nuu-pule. + My prayer is for those you hold dear. + O Laka, come with knowledge and magic power! + Laka, dancing in the moving forest leaves + Of the mountain ridges and the valleys, + Return and bestow the knowledge + Of Pele and Hiiaka, the guardians of the wind, + Knowing the multitude of the gods of the night, + Knowing Aukele-nui-aku in the Under-world. + O people of the night, + Here is the pig, the offering! + Come with knowledge, magic power, and safety. + Amama ua noa." + +Then the boy lifted his hand and the pig lay silent in death. Then came +thunder shaking the earth, and lightning flashing in flames, and a storm +breaking in red rain. Mists came and the shadows of the thousands of +gods of Ke-au-nini fell upon the boy. The teachers and friends sat in +perfect silence for a long time. The storm was beating outside, and the +boy was overcome with weariness and wondered at the silence of his +friends. + +Rainbow colors were about him, and the people were awed by their fears +and sat still until evening came. Then the teacher asked the boy if he +saw what had been done in the darkness resting over him, and if he could +explain to them. The boy said, "I do not understand you; perhaps my +teacher can explain." + +Nuanua said: "I am growing old and have never seen such things above any +one learning the dance. You have come to me modestly, like one of the +common people, when I should have gone to you, and now the gods show +your worth and power and their favor." + +Then he took a piece of wood from the hula altar which was covered with +leaves and flowers, and, putting it in a cup of awa, shook it, and +looked, and said to the boy: "This is the best I can do for you. Now the +gods will take you in their care." Then he poured awa into cups, passing +them to all the people as he chanted incantations, all the company +clapping their hands. Then they drank. But the boy's cup was drunk by +the eepas of Po (gnomes of the night). So the company feasted and the +night became calm. Lono-kai that night left his friends with Nuanua and +journeyed on. He waited some days and then told Lei-makani he thought he +was ready. He said: "Yes, I have heard about your success, but I will +see what you can do. We will wait another ten days before you go." Then +for two days all the people of Waipio brought their offerings. They +built a great lanai, and feasted. Lei-makani told the people that he had +called them together to see the wonderful power in the sports of the +boy. So the boy stood up and chanted: + + "O Kuamu-amu [the little people of the clouds of the sky], + The alii thronging in crowds from Kuai-he-lani, + On the shoulders of Moana-liha, divided at the waters, + Divided at the waters of the heavy mist, + And the rain coming from the skies, + And the storm rushing inland. + Broken into mists are the falls of the mountains,-- + Mists that bathe the buds of the flowers, + Opening the buds below the precipices. + Arise, O beloved one!" + +[Illustration: 244. Kihikihi, (Zanclus Canescens)] + +Ke-au-nini heard this chant, even down in Po, while he was sporting +with the eepas of Milu, while his spirit body was with his friend +Popo-alaea. He repeated the same chant, and the ghosts all rejoiced and +laughed, and Laka leaped to his side and danced before him. They had the +same sports as the noted ones on Hawaii. Lono-kai danced in magic power +before all the people until the time came for him to go along the path +of his visions of the night. All omens and signs had been noted and were +found to be favorable. One of the old priests told the people to make +known their thought about the best path for the young chief, but they +were silent. Then Moli-lele, an old priest who had the spirit of the +unihipilis resting upon him, said: "I know that there will be many +troubles. Cold and fierce winds come over the sea. Low tides come in the +morning. The land of Kane-huna-moku rises in the coral surf." He +chanted: + + "Dead is this chief of ours, + Caught as a bird strikes a fish; + The foam of surf waves rises up, + Smiting and driving below. + No sorcerer of the land is there, + Where the coral reef labors, + And the rock-eating Hina of the far-off sea." + +The chiefs began to wail, but lightning was in the eyes of the boy and +his face was filled with anger at this word of the old priest. Then +another priest arose and said: "O chiefs and people, I have seen the +path to the Under-world, and it is not right for this young man to go. +His body is human and easily captured by the ghosts. He might be safe if +he could get the body of the one he seeks. There are fierce guardians of +the path who will make war on whoever comes in the flesh." + +Then Kalei, another priest, said: "I know their world. I saw the stars +this morning, and they told me that the path was stopped against this +chief by broken coral and the bones of the dead. The tabu-children of +Hina are swimming in the sea. I will prove the danger by this awa cup. +If the bubbles of the awa poured in go to the right, he can go. If to +the left, he must stay." This he did uttering incantations, but bubbles +covered all the surface. + +Then the priests advised the young chief to stay and eat the fat of the +land. Then Hae-hae, the great chief, said, "We have come to point out a +path, if we can, and to make quiet and peaceful that way into Po." He +instituted new omens, and showed that the young chief would be +successful, but he would have many difficulties to overcome. + +Lono-kai arose and said: "The words of these chiefs were twisted. I will +go after the spirit-body of my grandfather, as I have sworn to do. My +word is fast. I will go to the land where my grandfather stays." + +The priests who had tried to terrify Lono-kai were his enemies, and +would oppose his journey, and he wanted them killed, but Lei-makani +would not permit it. Ku also quieted him with patient words, and he +ceased from anger and told them he must prepare at once to go. + +Lei-makani had a double canoe made ready, and selected a number of +strong men to accompany the young chief. Lono-kai would not have any of +these men, but went out early in the morning, took a cup of awa to the +temple nearby and chanted his genealogical mele. + +Thunder and lightning and heavy wind and rain attended his visit to the +temple. He returned to his parents and told them to wait for him thirty +days. If a mist was over all the land they might wait and watch ten days +more, and if the mist continued, another ten, when he would return with +thunder and lightning to meet his friends. But if the voices of the sea +were strong at Kumukahi, with mist resting on Opaelolo and rain on +Puu-o-ka-polei, then he would be dead. + +He took his feather cloak and war weapons from his grandparents, and +feather helmet, and went out. He bade his parents farewell, took a +cocoanut-husk canoe and went down to the sea. The waves rose high, +pounding the face of the coast precipices. Lei-makani ran down to bring +Lono-kai back, but according to the proverb he caught the hand of the +chiefess who lives in the land of Nowhere. The boy had disappeared. + +Out in the sea Lono-kai was tossing in the high waves, passing all the +islands, even to the land Niihau. There he met the great watchman of +Kuai-he-lani called Honu (the turtle). He came quietly near the head. +Honu asked, "Where are you going?" Lono-kai said: "You speak as if you +alone had the right to the sea. You are a humpbacked turtle; you shall +become a great round stone." Then the turtle began to slap its fins on +the sea, raising waves high as precipices. Five times forty he struck +the sea with mighty force, looking for the destruction of the chief as +the waves passed over him. But Lono-kai waited until the turtle became +tired, thinking the chief dead. As the waters became calm the chief +raised his club and struck the right flapper of the turtle, destroying +its power. + +Then the left fin beat the sea into foam, but Lono-kai waited and broke +that fin also; then he broke the back of the turtle into little pieces +and went on his way. Soon the ocean grew fierce again. Huge waves came, +and whirlwinds. He saw something red in the great sea--a kupua of the +ocean. The name of this enemy was Ea, a great red turtle, who crawled +out and asked where he was going. Lono-kai said: "What right have you to +question me? Have I questioned your right to go on the sea?" + +Ea said: "This is not your place. I will kill you. You shall be food for +me to eat. When you are dead I will go and kill the watchman who let you +come into this tabu-sea of my chief." "Who is your chief?" asked +Lono-kai. Ea replied: "Hina-kekai [the calabash for boiling water], the +daughter of Pii-moi. Now I will kill you." + +[Illustration] + +Then Ea began to strike the water with his right fin, throwing the water +up on all sides in mighty waves, expecting to overthrow Lono-kai and his +boat. When he rested to see the result of this battle his fin was on the +surface, and the chief struck it and broke it. + +Then in another fight, when head and fin were lifted to destroy the +boat, Lono-kai struck the neck and broke it, so killing his enemy. + +Now he thought all his troubles were over and he could go safely on his +way. + +But soon there lay before him a new enemy, floating on the sea, a very +long thing, like a long stick. He approached and saw that it was like +the fin of a shark, but as he came nearer he observed the smooth skin of +a long eel. Lifting its head and looking right at him, the eel said: "O, +proud man, you are here where you have no business to be. I will mix you +with my awa and eat you now." Then he struck at Lono-kai with his tail +and hit his eyes and knocked him down, then, thinking Lono-kai was dead, +he turned his head to the boat to catch the body, but Lono-kai, leaping +up on the head of the eel, holding his boat with one hand and his club +with the other, struck the head with the magic club, breaking the +bones. Fire came out of the broken head, the eel falling into pieces +which became islands of fire in the midst of which appeared a very +beautiful woman who asked him whence he came, and why. + +He told her he was from Hawaii and was going to Kuai-he-lani and would +kill her, for he thought she was a mo-o, or dragon-woman. He said, "You +tried to kill me, O woman, and now you must stay and become the fire +oven of the ocean." He asked her name. She said to him: "This kupua was +Waka, the dragon of the rough head, and I have escaped from his body. I +want you now for my husband, and I will accompany you on your journey." + +Lono-kai told her, "This would not be right, but when I return, if I +come this way, you shall be mine." She said, "My ruler will kill me, for +I have been sent to guard this place." Lono-kai asked, "Who is your +ruler?" "Hina-kekai, she will kill me. You belong to the Ku-aha-ilo +family, which is a very strong family. Therefore we have been watching +for you for our chiefess." + +Lono-kai told her to go to his land and wait for him. He would be her +husband. She must wait there without fault until his return. Then he +went away. Waka did not know whence this chief came, so she went to Oahu +and landed at Laiewai. There she awaited her husband. + +Lono-kai went on to the land of Kuai-he-lani, where he landed and hid +his boat among the vines on the beach. He went to the temple where the +body of his grandfather lay, clean and beautiful in death. He could not +see any door or break in the body for the escape of the spirit. + +Then he struck the earth with his magic war-club until a great hole +opened. He looked down and saw a large house and many people moving +around below. He knew that the spirit of his grandfather was there. He +went down and looked about, but the people had disappeared. The remains +of a great feast were there. He stood at the door looking in, when two +men appeared and welcomed him with an "Aloha," and told him he must have +come from the land above, for there was no man like him in that place. +They advised him to make his path back into that land from whence he had +come, for if the king of the Under-world saw him he would be killed. +Lono-kai asked, "Who is your king?" They told him, "Milu." "What does he +do?" "Our king dances for Popo-alaea and Ke-au-nini." Lono-kai went with +the men to see the sports. They tried to persuade him not to go, but he +was very obstinate and asked them to hide him. They said, "If we do this +and you are discovered we shall be destroyed." + +He told them the reason of his coming and asked their help, and said +when he had his grandfather they could follow him into the Upper-world. +They went to a house which was large and beautiful. They entered and saw +the chiefs playing kilu. After a long time Lono-kai began to make his +presence known. Popo-alaea was winning. Then Ke-au-nini chanted: + + "The multitude of those below give greeting + To the friends of the inland forest of Puna; + We praise the restfulness of our home; + The leaves and divine flowers of that place." + +Lono-kai chanted the same words as an echo of Ke-au-nini. Silence fell +on the group, and Milu cried out: "Who is the disturber of our sport? We +must find him and kill him." They began the search, but could not find +any one and at last resumed their games. Popo-alaea chanted: + + "I welcome back my friend, + The great shadow of Waimea, + Where stands the milo-tree in the gentle breeze, + And the ohia-tree. You know the place." + +Ke-au-nini sang the same chant. Then Lono-kai echoed it very softly and +sweetly. All said this last voice was the best. Milu again caused a +search to be made, but found nothing. The two men hid Lono-kai by a post +of the house. + +The group returned to the sports. Soon Milu changed the game to hula. +Ke-au-nini stood up to dance and began his chant: + + "Aloha to our houses without friends. + The path goes inland to Papalakamo; + Come now and enter! + Outside is the trouble, the storm, + And there you meet the cold." + +The people around were striking the spirit drums. Then Lono-kai chanted: + + "Established is the honor of Ke-au-nini + (Noteworthy is the name). + Lifted up to the high heaven; + I am the child of Lei-makani, + I am Lono from the sunrise place, Hae-o-hae: + I have come after thee, my father; + We must return. Where are you?" + +Ke-au-nini could not stand up to dance when he heard the voice of his +grandchild, for his love overpowered him. He looked up and saw the form +of the young chief leaping into the place prepared for the hula and +standing there before the chief. The people rose up in great confusion. +Lono-kai caught the spirit of Ke-au-nini and put it in a cocoanut-shell. +He leaped past the ghosts, and ran very swiftly out of the house. + +Some of the people saw him lay hands on Ke-au-nini, and cried out: "Oh, +the husband of our chiefess! Oh, the husband of our chiefess! He has +taken the husband of our chiefess!" But they did not see Lono-kai go +out. The two men who had aided Lono-kai went out as soon as he leaped +into the hula place. They hurried along the path toward freedom, but +Lono-kai soon overtook them. Milu called to his people to hasten and +capture and kill the one who had stolen Ke-au-nini. They saw the two men +with Lono-kai, and pursued rapidly, but could not overtake them. The +fugitives were very near the opening to the world above. When Lono-kai +saw that the pursuers were almost upon him he whirled his magic war-club +and struck the ground, making a great hole into which the spirits fell +one over the other. + +Lono-kai and the two watchmen went up the cave opening by which he had +gone down into the land of Milu. Dawn was breaking as they ran into the +temple at Kuai-he-lani, where the body of Ke-au-nini was lying. Lono-kai +pushed the spirit into the hollow of the foot and held the foot fast, +shaking it until the spirit had gone to the very ends of the body and +life had returned. + +When Ke-au-nini was fully restored, Lono-kai asked him if he could help +restore to their bodies the two spirits who had aided him in escaping. +Ke-au-nini evidently did not remember anything of his life in the +Under-world, for he did not know these ghosts and thought he had been +asleep from the time he entered the temple and fell down in weariness. +Lono-kai thought they could not find the bodies, but Ke-au-nini put the +ghosts in cocoanuts and carried them up into the forest to one of his +ancestors who knew the bodies from which these ghosts had come. Thus +they were restored and had a long and happy life in their former home. + +Lono-kai told his grandfather they must return to Hawaii to meet all the +friends. + +For thirty days mists covered Hawaii and there was thunder and lightning +and earthquakes. Then Lono-kai said to Ke-au-nini: "To-morrow we must go +to Hawaii. We must have the appropriate ceremonies for cleansing and +taking food." Ke-au-nini said: "Yes, I have been a long time in the +adopted land of Milu, and my eyes are dimmed and my thought is dazed +with the dance of the restless spirits of the night. We must wait until +I have performed all the cleansing ceremonies, made offerings and +incantations. Prayers must be said for my return to life. Then we will +go." + +They attended to all the temple rites, and the marks of death were +washed away. The body was cleansed, the eyes made clear, so strength and +joy returned into the body. Then Ke-au-nini said: "I am ready. I see a +multitude of birds circling around Kaula. There is evil toward Hawaii." + +They again went into the temple and slept until very early the next +morning. Then they took their cocoanut-husk canoes, each holding his own +in his hand, and went down to the edge of the sea and stood there, each +pointing the nose of his boat toward Waipio. + +None of the people awoke until they landed. They pulled the boats upon +the beach and went to their temple. As they came to the door of the +temple, drums beat like rolling thunder. Then the sun arose, the mists +all vanished from Hawaii. The people awoke and understood that their +chiefs had returned. They ran out of their houses shouting and +rejoicing. Olopana commanded the chiefs and the people to prepare all +kinds of sweet food and gifts and things for a very great luau. When +this was done they feasted sixty days and returned to their homes. + +Lei-makani became the ruler of Hawaii. Lono-kai-o-lohia was honored by +his father. All of the chiefs in that generation were noted throughout +the islands. + + * * * * * + +It was said that there was a beautiful chiefess of Molokai who wanted to +find a young chief of Hawaii for her husband, so she sent her kahu, or +guardian, and servants to make the journey while she went back to her +sleeping-place and dreamed of a very fine young chief shining like the +sun and surrounded by all the colors of the rainbow. Then she awoke and +found no one, but she loved that spirit-body which she had seen in her +dreams, so she arose and went down to the beach and told her guardian to +make haste and reach Hawaii that day. + +When the kahu heard her call, he put forth all his power and uttered the +proper incantations. He sped through the waters like a skimming bird, +passed the great precipices near Waipio, and soon after dawn landed on +the beautiful beach. + +The people had not yet come from their homes for the work of the day. He +went up to the village and came near the house of Lei-makani. A watchman +asked where he was from and the purpose of his journey. He said: "I am a +stranger from Molokai, a messenger from my chiefess, who seeks a husband +of high rank equal to her own. She has no one worthy to be her husband." + +The Waipio chief said: "We have a splendid young chief, but there is no +one his equal in rank and beauty. You could not ask for him." + +Then Lei-makani heard the noise and came out and asked about this +conversation. His watchman told him that this man was from Molokai. + +Lei-makani asked the man to approach. The Molokai chief thought that +Lei-makani was the handsomest man he had ever seen. Ke-au-kai came out +of the temple and looked upon the stranger and asked why he had come. + +When he learned that the man sought a husband for his chiefess, he +advised him to return lest he should meet death at the hands of the +watchman, but the man would not go away. + +After a time the chiefs of Waipio came before Lei-makani. The Molokai +chief explained his errand, and praised his chiefess, and said that he +was willing to be killed and cooked in an oven if she were not as +beautiful and of as high rank as he had told them. Lono-kai at that +moment entered the assembly, and the stranger cried out: "This man is +the husband for my chiefess. Her tabu rank is the same as the tabu rank +of this fine young chief. No others in all the islands are like these +two. It would be glorious for them to meet." Lono-kai said, "You return +at once and make preparation, and I will come in the evening." + +The kahu returned to Molokai, but the chiefess saw him coming back alone +and became very angry, her eyes flashing with wrath because he had not +brought the young chief with him. She screamed out, "Where is the value +of your journey, if you return without my husband?" + +"Wait a little," the guardian said gently, "until you hear about what I +have seen upon Hawaii. I have found the one you wanted. We must get +ready to meet your husband, for the young chief is coming here this +evening. When you meet, the love of each of you will be great toward the +other." + +[Illustration: COCOANUTS] + +She ordered all Molokai to prepare for a great feast commencing that +evening. Messengers ran swiftly, people and chiefs hastened their +labors, and by evening vast quantities of food had been prepared. + +Lono-kai took his cocoanut-husk boat and came over the sea like a bird +skimming the water. + +As the sun sank and the evening shadows fell, the two young people met +and delighted in each other's beauty. Then they were married in the +midst of all the people of Molokai. + + + + + XVIII + + THE BRIDE FROM THE UNDER-WORLD + + A LEGEND OF THE KALAKAUA FAMILY + + +Ku, one of the most widely known gods of the Pacific Ocean, was thought +by the Hawaiians to have dwelt as a mortal for some time on the western +side of the island Hawaii. Here he chose a chiefess by the name of Hina +as his wife, and to them were born two children. When he withdrew from +his residence among men he left a son on the uplands of the district of +North Kona, and a daughter on the seashore of the same district. The +son, Hiku-i-kana-hele (Hiku of the forest), lived with his mother. The +daughter, Kewalu, dwelt under the care of guardian chiefs and priests by +a temple, the ruined walls of which are standing even to the present +day. Here she was carefully protected and perfected in all arts +pertaining to the very high chiefs. Hiku-of-the-Forest was not +accustomed to go to the sea. His life was developed among the forests +along the western slopes of the great mountains of Hawaii. Here he +learned the wisdom of his mother and of the chiefs and priests under +whose care he was placed. To him were given many of the supernatural +powers of his father. His mother guarded him from the knowledge that he +had a sister and kept him from going to the temple by the side of which +she had her home. + +Hiku was proficient in all the feats of manly strength and skill upon +which chiefs of the highest rank prided themselves. None of the chiefs +of the inland districts could compare with him in symmetry of form, +beauty of countenance, and skill in manly sports. + +The young chief noted the sounds of the forest and the rushing winds +along the sides of the mountains. Sometimes, like storm voices, he heard +from far off the beat of the surf along the coral reef. One day he heard +a noise like the flapping of the wings of many birds. He looked toward +the mountain, but no multitude of his feathered friends could be found. +Again the same sound awakened his curiosity. He now learned that it came +from the distant seashore far below his home on the mountain-side. + +Hiku-of-the-Forest called his mother and together they listened as again +the strange sound from the beach rose along the mountain gulches and was +echoed among the cliffs. + +"E Hiku," said the mother, "that is the clapping of the hands of a large +number of men and women. The people who live by the sea are very much +pleased and are expressing their great delight in some wonderful deed of +a great chief." + +Day after day the rejoicing of the people was heard by the young chief. +At last he sent a trusty retainer to learn the cause of the tumult. The +messenger reported that he had found certain tabu surf waters of the +Kona beach and had seen a very high chiefess who alone played with her +surf-board on the incoming waves. Her beauty surpassed that of any other +among all the people, and her skill in riding the surf was wonderful, +exceeding that of any one whom the people had ever seen, therefore the +multitude gathered from near and far to watch the marvelous deeds of the +beautiful woman. Their pleasure was so great that when they clapped +their hands the sound was like the voices of many thunder-storms. + +The young chief said he must go down and see this beautiful maiden. The +mother knew that this chiefess of such great beauty must be Kewalu, the +sister of Hiku. She feared that trouble would come to Kewalu if her more +powerful brother should find her and take her in marriage, as was the +custom among the people. The omens which had been watched concerning the +children in their infancy had predicted many serious troubles. But the +young man could not be restrained. He was determined to see the +wonderful woman. + +He sent his people to gather the nuts of the kukui, or candlenut-tree, +and crush out the oil and prepare it for anointing his body. He had +never used a surf-board, but he commanded his servants to prepare the +best one that could be made. Down to the seashore Hiku went with his +retainers, down to the tabu place of the beautiful Kewalu. + +He anointed his body with the kukui oil until it glistened like the +polished leaves of trees; then taking his surf-board he went boldly to +the tabu surf waters of his sister. The people stood in amazed silence, +expecting to see speedy punishment meted out to the daring stranger. But +the gods of the sea favored Hiku. Hiku had never been to the seaside and +had never learned the arts of those who were skilful in the waters. +Nevertheless as he entered the water he carried the surf-board more +royally than any chief the people had ever known. The sunlight shone in +splendor upon his polished body when he stood on the board and rode to +the shore on the crests of the highest surf waves, performing wonderful +feats by his magic power. The joy of the multitude was unbounded, and a +mighty storm of noise was made by the clapping of their hands. + +Kewalu and her maidens had left the beach before the coming of Hiku and +were resting in their grass houses in a grove of cocoanut-trees near the +heiau. When the great noise made by the people aroused her she sent one +of her friends to learn the cause of such rejoicing. When she learned +that an exceedingly handsome chief of the highest rank was sporting +among her tabu waters she determined to see him. + +So, calling her maidens, she went down to the seashore and first saw +Hiku on the highest crest of the rolling surf. She decided at once that +she had never seen a man so comely, and Hiku, surf-riding to the shore, +felt that he had never dreamed of such grace and beauty as marked the +maiden who was coming to welcome him. + +When Kewalu came near she took the wreath of rare and fragrant flowers +which she wore and coming close to him threw it around his shoulders as +a token to all the people that she had taken him to be her husband. + +Then the joy of the people surpassed all the pleasure of all the days +before, for they looked upon the two most beautiful beings they had ever +seen and believed that these two would make glad each other's lives. + +Thus Hiku married his sister, Kewalu, according to the custom of that +time, because she was the only one of all the people equal to him in +rank and beauty, and he alone was fitted to stand in her presence. + +For a long time they lived together, sometimes sporting among the +highest white crests of storm-tossed surf waves, sometimes enjoying the +guessing and gambling games in which the Hawaiians of all times have +been very expert, sometimes chanting meles and genealogies and telling +marvelous stories of sea and forest, and sometimes feasting and resting +under the trees surrounding their grass houses. + +Hiku at last grew weary of the life by the sea. He wanted the forest on +the mountain and the cold, stimulating air of the uplands. But he did +not wish to take his sister-wife with him. Perhaps the omens of their +childhood had revealed danger to Kewalu if she left her home by the sea. +Whenever he tried to steal away from her she would rush to him and cling +to him, persuading him to wait for new sports and joys. + +One night Hiku rose up very quietly and passed out into the darkness. As +he began to climb toward the uplands the leaves of the trees rustled +loudly in welcome. The night birds circled around him and hastened him +on his way, but Kewalu was awakened. She called for Hiku. Again and +again she called, but Hiku had gone. She heard his footsteps as his +eager tread shook the ground. She heard the branches breaking as he +forced his way through the forests. Then she hastened after him and her +plaintive cry was louder and clearer than the voices of the night birds. + + "E Hiku, return! E Hiku, return! + O my love, wait for Kewalu! + Hiku goes up the hills; + Very hard is this hill, O Hiku! + O Hiku, my beloved!" + +But Hiku by his magic power sent thick fogs and mists around her. She +was blinded and chilled, but she heard the crashing of the branches and +ferns as Hiku forced his way through them, and she pressed on, still +calling: + +"E Hiku, beloved, return to Kewalu." + +Then the young chief threw the long flexible vines of the ieie down into +the path. They twined around her feet and made her stumble as she tried +to follow him. The rain was falling all around her, and the way was very +rough and hard. She slipped and fell again and again. + +The ancient chant connected with the legend says: + + "Hiku is climbing up the hill. + Branches and vines are in the way, + And Kewalu is begging him to stop. + Rain-drops are walking on the leaves. + The flowers are beaten to the ground. + Hopeless the quest, but Kewalu is calling: + 'E Hiku, beloved! Let us go back together.'" + +[Illustration: THE HOME OF KEWALU] + +Her tears, mingled with the rain, streamed down her cheeks. The storm +wet and destroyed the kapa mantle which she had thrown around her as +she hurried from her home after Hiku. In rags she tried to force her way +through the tangled undergrowth of the uplands, but as she crept forward +step by step she stumbled and fell again into the cold wet arms of the +ferns and grasses. Then the vines crept up around her legs and her arms +and held her, but she tore them loose and forced her way upward, still +calling. She was bleeding where the rough hands of the forest had torn +her delicate flesh. She was so bruised and sore from the blows which the +branches had showered upon her that she could scarcely creep under them. + +At last she could no longer hear the retreating footsteps of Hiku. Then, +chilled and desolate and deserted, she gave up in despair and crept back +to the village. There she crawled into the grass house where she had +been so happy with her brother Hiku, intending to put an end to her +life. + +The ieie vines held her arms and legs, but she partially disentangled +herself and wound them around her head and neck. Soon the tendrils grew +tight and slowly but surely choked the beautiful chiefess to death. This +was the first suicide in the records of Hawaiian mythology. As the body +gradually became lifeless the spirit crept upward to the lua-uhane, the +door by which it passed out of the body into the spirit world. This +"spirit-door" is the little hole in the corner of the eye. Out of it the +spirit is thought to creep slowly as the body becomes cold in death. The +spirit left the cold body a prisoner to the tangled vines, and slowly +and sadly journeyed to Milu, the Under-world home of the ghosts of the +departed. + +The lust of the forest had taken possession of Hiku. He felt the freedom +of the swift birds who had been his companions in many an excursion into +the heavily shaded depths of the forest jungles. He plunged with abandon +into the whirl and rush of the storm winds which he had called to his +aid to check Kewalu. He was drunken with the atmosphere which he had +breathed throughout his childhood and young manhood. When he thought of +Kewalu he was sure that he had driven her back to her home by the +temple, where he could find her when once more he should seek the +seashore. + +He had only purposed to stay a while on the uplands, and then return to +his sister-wife. + +His father, the god Ku, had been watching him and had also seen the +suicide of the beautiful Kewalu. He saw the spirit pass down to the +kingdom of Milu, the home of the ghosts. Then he called Hiku and told +him how heedless and thoughtless he had been in his treatment of +Kewalu, and how in despair she had taken her life, the spirit going to +the Under-world. + +Hiku, the child of the forest, was overcome with grief. He was ready to +do anything to atone for the suffering he had caused Kewalu, and repair +the injury. + +Ku told him that only by the most daring effort could he hope to regain +his loved bride. He could go to the Under-world, meet the ghosts and +bring his sister back, but this could only be done at very great risk to +himself, for if the ghosts discovered and captured him they would punish +him with severest torments and destroy all hope of returning to the +Upper-world. + +Hiku was determined to search the land of Milu and find his bride and +bring her back to his Kona home by the sea. Ku agreed to aid him with +the mighty power which he had as a god, nevertheless it was absolutely +necessary that Hiku should descend alone and by his own wit and skill +secure the ghost of Kewalu. + +Hiku prepared a cocoanut-shell full of oil made from decayed kukui nuts. +This was very vile and foul smelling. Then he made a long stout rope of +ieie vines. + +Ku knew where the door to the Under-world was, through which human +beings could go down. This was a hole near the seashore in the valley of +Waipio on the eastern coast of the island. + +Ku and Hiku went to Waipio, descended the precipitous walls of the +valley and found the door to the pit of Milu. Milu was the ruler of the +Under-world. + +Hiku rubbed his body all over with the rancid kukui oil and then gave +the ieie vine into the keeping of his father to hold fast while he made +his descent into the world of the spirits of the dead. Slowly Ku let the +vine down until at last Hiku stood in the strange land of Milu. + +No one noticed his coming and so for a little while he watched the +ghosts, studying his best method of finding Kewalu. Some of the ghosts +were sleeping; some were gambling and playing the same games they had +loved so well while living in the Upper-world; others were feasting and +visiting around the poi bowl as they had formerly been accustomed to do. + +Hiku knew that the strong odor of the rotten oil would be his best +protection, for none of the spirits would want to touch him and so would +not discover that he was flesh and blood. Therefore he rubbed his body +once more thoroughly with the oil and disfigured himself with dirt. As +he passed from place to place searching for Kewalu, the ghosts said, +"What a bad-smelling spirit!" So they turned away from him as if he was +one of the most unworthy ghosts dwelling in Milu. In the realm of Milu +he saw the people in the game of rolling cocoanut-shells to hit a post. +Kulioe, one of the spirits, had been playing the kilu and had lost all +his property to the daughter of Milu and one of her friends. He saw Hiku +and said, "If you are a skilful man perhaps you should play with these +two girls." Hiku said: "I have nothing. I have only come this day and am +alone." Kulioe bet his bones against some of the property he had lost. +The first girl threw her cup at the kilu post. Hiku chanted: + + "Are you known by Papa and Wakea, + O eyelashes or rays of the sun? + Mine is the cup of kilu." + +Her cup did not touch the kilu post before Hiku. She threw again, but +did not touch, while Hiku chanted the same words. They took a new cup, +but failed. + +Hiku commenced swinging the cup and threw. It glided and twisted around +on the floor and struck the post. This counted five and won the first +bet. Then he threw the cup numbered twenty, won all the property and +gave it back to Kulioe. + +At last he found Kewalu, but she was by the side of the high chief, +Milu, who had seen the beautiful princess as she came into the +Under-world. More glorious was Kewalu than any other of all those of +noble blood who had ever descended to Milu. The ghosts had welcomed the +spirit of the princess with great rejoicing, and the king had called her +at once to the highest place in his court. + +She had not been long with the chiefs of Milu before they asked her to +sing or chant her mele. The mele was the family song by which any chief +made known his rank and the family with which he was connected, whenever +he visited chiefs far away from his own home. + +Hiku heard the chant and mingled with the multitude of ghosts gathered +around the place where the high chiefs were welcoming the spirit of +Kewalu. + +While Hiku and Kewalu had been living together one of their pleasures +was composing and learning to intone a chant which no other among either +mortals or spirits should know besides themselves. + +While Kewalu was singing she introduced her part of this chant. Suddenly +from among the throng of ghosts arose the sound of a clear voice +chanting the response which was known by no other person but Hiku. + +Kewalu was overcome by the thought that perhaps Hiku was dead and was +now among the ghosts, but did not dare to incur the hatred of King Milu +by making himself known; or perhaps Hiku had endured many dangers of +the lower world by coming even in human form to find her and therefore +must remain concealed. + +The people around the king, seeing her grief, were not surprised when +she threw a mantle around herself and left them to go away alone into +the shadows. + +She wandered from place to place among the groups of ghosts, looking for +Hiku. Sometimes she softly chanted her part of the mele. At last she was +again answered and was sure that Hiku was near, but the only one very +close was a foul-smelling, dirt-covered ghost from whom she was turning +away in despair. + +Hiku in a low tone warned her to be very careful and not recognize him, +but assured her that he had come in person to rescue her and take her +back to her old home where her body was then lying. He told her to +wander around and yet to follow him until they came to the ieie vine +which he had left hanging from the hole which opened to the Upper-world. + +When Hiku came to the place where the vine was hanging he took hold to +see if Ku, his father, was still carefully guarding the other end to +pull him up when the right signal should be given. Having made himself +sure of the aid of the god, he tied the end of the vine into a strong +loop and seated himself in it. Then he began to swing back and forth, +back and forth, sometimes rising high and sometimes checking himself +and resting with his feet on the ground. + +Kewalu came near and begged to be allowed to swing, but Hiku would only +consent on the condition that she would sit in his lap. + +The ghosts thought that this would be an excellent arrangement and +shouted their approval of the new sport. Then Hiku took the spirit of +Kewalu in his strong arms and began to swing slowly back and forth, then +more and more rapidly, higher and higher until the people marvelled at +the wonderful skill. Meanwhile he gave the signal to Ku to pull them up. +Almost imperceptibly the swing receded from the spirit world. + +All this time Hiku had been gently and lovingly rubbing the spirit of +Kewalu and softly uttering charm after charm so that while they were +swaying in the air she was growing smaller and smaller. Even the chiefs +of Milu had been attracted to this unusual sport, and had drawn near to +watch the wonderful skill of the strange foul-smelling ghost. + +Suddenly it dawned upon some of the beholders that the vine was being +drawn up to the Upper-world. Then the cry arose: "He is stealing the +woman!" "He is stealing the woman!" + +The Under-world was in a great uproar of noise. Some of the ghosts were +leaping as high as they could, others were calling for Hiku to return, +and others were uttering charms to cause his downfall. + +No one could leap high enough to touch Hiku, and the power of all the +charms was defeated by the god Ku, who rapidly drew the vine upward. + +Hiku succeeded in charming the ghost of Kewalu into the cocoanut-shell +which he still carried. Then stopping the opening tight with his fingers +so that the spirit could not escape he brought Kewalu back to the land +of mortals. + +With the aid of Ku the steep precipices surrounding Waipio Valley were +quickly scaled and the journey made to the temple by the tabu surf +waters of Kona. Here the body of Kewalu had been lying in state. Here +the auwe, or mourning chant, of the retinue of the dead princess could +be heard from afar. + +Hiku passed through the throngs of mourners, carefully guarding his +precious cocoanut until he came to the feet, cold and stiff in death. +Kneeling down he placed the small hole in the end of the shell against +the tender spot in the bottom of one of the cold feet. + +The spirits of the dead must find their way back little by little +through the body from the feet to the eyes, from which they must depart +when they bid final farewell to the world. To try to send the spirit +back into the body by placing it in the lua-uhane, or "door of the +soul," would be to have it where it had to depart from the body rather +than enter it. + +Hiku removed his finger from the hole in the cocoanut and uttered the +incantations which would allure the ghost into the body. Little by +little the soul of Kewalu came back, and the body grew warm from the +feet upward, until at last the eyes opened and the soul looked out upon +the blessed life restored to it by the skill and bravery of Hiku. + +No more troubles arose to darken the lives of the children of Ku. +Whether in the forest or by the sea they made the days pleasant for each +other until at the appointed time together they entered the shades of +Milu as chief and chiefess who could not be separated. It is said that +the generations of their children gave many rulers to the Hawaiians, and +that the present royal family, the "House of Kalakaua," is the last of +the descendants. + + NOTE.--A lover of legends should now read "The Deceiving of Kewa" + in the Appendix, a legend which shows conclusively the connection + some centuries ago between the Hawaiians and the Maoris of New + Zealand. + + + + + APPENDIX + + * * * * * + + THE DECEIVING OF KEWA + +A poem, or mourning chant, of the Maoris of New Zealand has many +references to the deeds of their ancestors in Hawaiki, which in this +case surely has reference to the Hawaiian Islands. Among the first lines +of this poem is the expression, "Kewa was deceived." An explanatory note +is given which covers almost two pages of the Journal of the Polynesian +Society in which the poem is published. In this note the outline of the +story of the deceiving of Kewa is quite fully translated, and is +substantially the same as "The Bride from the Under-world." + +"The Deceiving of Kewa," as the New Zealand story is called, has this +record among the Maoris. "This narrative is of old, of ancient times, +very, very old. 'The Deceiving of Kewa' is an old, old story." Milu in +some parts of the Pacific is the name of the place where the spirits of +the dead dwell. Sometimes it is the name of the ruler of that place. In +this ancient New Zealand legend it takes the place of Hiku, and is the +name of the person who goes down into the depths after his bride, while +the spirit-king is called Kewa, a part of the name Kewalu, which was the +name of the Hawaiian bride whose ghost was brought back from the grave. + +This, then, is the New Zealand legend, "The Deceiving of Kewa." There +once lived in Hawaiki a chief and his wife. They had a child, a girl, +born to them; then the mother died. The chief took another wife, who was +not pleasing to the people. His anger was so great that the chief went +away to the great forest of Tane (the god Kane in Hawaiian), and there +built a house for himself and his wife. + +After a time a son was born to them and the father named him Miru. This +father was a great tohunga (kahuna), or priest, as well as a chief. He +taught Miru all the supreme kinds of knowledge, all the invocations and +incantations, those for the stars, for the winds, for foods, for the +sea, and for the land. He taught him the peculiar incantations which +would enable him to meet all cunning tricks and enmities of man. He +learned also all the great powers of witchcraft. It is said that on one +occasion Miru and his father went to a river, a great river. Here the +child experimented with his powerful charms. He was a child of the +forest and knew the charm which could conquer the trees. Now there was a +tall tree growing by the side of the river. When Miru saw it he recited +his incantations. As he came to the end the tree fell, the head reaching +right across the river. They left the tree lying in this way that it +might be used as a bridge by the people who came to the river. Thus he +was conscious of his power to correctly use the mighty invocations which +his father had taught him. + +The years passed and the boy became a young man. His was a lonely life, +and he often wondered if there were not those who could be his +companions. At last he asked his parents: "Are we here, all of us? Have +I no other relative in the world?" + +His parents answered, "You have a sister, but she dwells at a distant +place." + +When Miru heard this he arose and proceeded to search for his sister, +and he happily came to the very place where she dwelt. There the young +people were gathered in their customary place for playing teka (Hawaiian +keha). The teka was a dart which was thrown along the ground, usually +the hard beach of the seashore. Miru watched the game for some time and +then returned to his home in the forest. He told his father about the +teka and the way it was played. Then the chief prepared a teka for Miru, +selected from the best tree and fashioned while appropriate charms were +repeated. + +Miru threw his dart along the slopes covered by the forest and its +underbrush, but the ground was uneven and the undergrowth retarded the +dart. Then Miru found a plain and practised until he was very expert. + +After a while he came to the place where his sister lived. When the +young people threw their darts he threw his. Aha! it flew indeed and was +lost in the distance. When the sister beheld him she at once felt a +great desire toward him. + +The people tried to keep Miru with them, pleading with him to stay, and +even following him as he returned to his forest home, but they caught +him not. Frequently he repeated his visits, but never stayed long. + +The sister, whose name is not given in the New Zealand legends, was +disheartened, and hanged herself until she was dead. The body was laid +in its place for the time of wailing. Miru and his father came to the +uhunga, or place of mourning. The people had not known that Miru was the +brother of the one who was dead. They welcomed the father and son +according to their custom. Then the young man said, "After I leave, do +not bury my sister." So the body was left in its place when the young +man arose. + +He went on his way till he saw a canoe floating. He then gave the +command to his companions and they all paddled away in the canoe. They +paddled on for a long distance, in fact to Rerenga-wai-rua, the point of +land in New Zealand from which the spirits of the dead take their last +leap as they go down to the Under-world. When they reached this place +they rested, and Miru let go the anchor. He then said to his companions, +"When you see the anchor rope shaking, pull it up, but wait here for +me." + +The young man then leaped into the water and went down, down near the +bottom, and then entered a cave. This cave was the road by which the +departed spirits went to spirit-land. Miru soon saw a house standing +there. It was the home of Kewa, the chief of the Under-world. Within the +house was his sister in spirit form. + +Miru carried with him his nets which were given magic power, with which +he hoped to catch the spirit of his sister. In many ways he endeavored +to induce her ghost to come forth from the house of Kewa, but she would +not come. He commenced whipping his top in the yard outside, but could +not attract her attention. At last he set up a swing and many of the +ghosts joined in the pastime. For a long time the sister remained +within, but eventually came forth induced by the attraction of the swing +and by the appearance of Miru. Miru then took the spirit in his arms and +began to swing. + +Higher and higher they rose whilst he incited the ghosts to increase to +the utmost the flight of the moari, or swing. On reaching the highest +point he gathered the spirit of the sister into his net, then letting go +the swing away they flew and alighted quite outside the spirit-land. + +Thence he went to the place where the anchor of the floating canoe was. +Shaking the rope his friends understood the signal. He was drawn up +with the ghost in his net. He entered the canoe and returned home. On +arrival at the settlement the people were still lamenting. What was that +to him? Taking the spirit he laid it on the dead body, at the same time +reciting his incantations. The spirit gradually entered the body and the +sister was alive again. This is the end of the narrative, but it is of +old, of ancient times, very, very old. "The Deceiving of Kewa" is an +old, old story. + +In the Maori poem in which the reference to Kewa is made which brought +out the above translation of one of the old New Zealand stories are also +many other references to semi-historical characters and events. At the +close of the poem is the following note: "The lament is so full of +references to the ancient history of the Maoris that it would take a +volume to explain them all. Most of the incidents referred to occurred +in Hawaiki before the migration of the Maoris to New Zealand or at least +five hundred to six hundred years ago." + +Another New Zealand legend ought to be noticed in connection with the +Hawaiian story of Hiku (Miru, New Zealand) seeking his sister in the +Under-world. In what is probably the more complete Hawaiian story Hiku +had a magic arrow which flew long distances and led him to the place +where his sister-wife could be found. + +In a New Zealand legend a magic dart leads a chief by the name of Tama +in his search for his wife, who had been carried away to spirit-land. He +threw the dart and followed it from place to place until he found a +wrecked canoe, near which lay the body of his wife and her companions. +He tried to bring her back to life, but his incantations were not strong +enough to release the spirit. + +Evidently the Hawaiian legend became a little fragmentary while being +transplanted from the Hawaiian Islands to New Zealand. Hiku, the young +chief who overcomes Miru of the spirit-world, loses his name entirely. +Kewalu, the sister, also loses her name, a part of which, Kewa, is given +to the ruler of the Under-world, and the magic dart is placed in the +hands of Tama in an entirely distinct legend which still keeps the +thought of the wife-seeker. There can scarcely be any question but that +the original legend belongs to the Hawaiian Islands, and was carried to +New Zealand in the days of the sea-rovers. + + * * * * * + + HOMELESS AND DESOLATE GHOSTS + +The spirits of the dead, according to a summary of ancient Hawaiian +statements, were divided into three classes, each class bearing the +prefix "ao," which meant either the enlightened or instructed class, or +simply a crowd or number of spirits grouped together. + +The first class, the Ao-Kuewa, were the desolate and the homeless +spirits who during their residence in the body had no friends and no +property. + +The second class was called the Ao-Aumakuas. These were the groups of +ghost-gods or spirit-ancestors of the Hawaiians. They usually remained +near their old home as helpful protectors of the family to which they +belonged, and were worshipped by the family. + +The third class was the Ao-o-Milu. Milu was the chief god of the +Under-world throughout the greater part of Polynesia. Many times the +Under-world itself bore the name of Milu. The Ao-o-Milu were the souls +of the departed of both the preceding classes who had performed all +tasks, passed all barriers, and found their proper place in the land of +the king of ghosts. + +The Old Hawaiians never intelligently classified these departed spirits +and sometimes mixed them together in inextricable confusion, but in the +legends and remarks of early Hawaiian writers these three classes are +roughly sketched. The desolate ghost had no right to call any place its +home, to which it could come, over which it could watch, and around +which it could hover. It had to go to the desolate parts of the islands +or into a wilderness or forest. + +The homeless ghost had no one to provide even the shadow of food for it. +It had to go into the dark places and search for butterflies, spiders, +and other insects. These were the ordinary food for all ghosts unless +there were worshippers to place offerings on secret altars, which were +often dedicated to gain a special power of praying other people to +death. Such ghosts were well cared for, but, on the other hand, the +desolate ones must wander and search until they could go down into the +land of Milu. + +There were several ways which the gods had prepared for ghosts to use in +this journey to the Under-world. It is interesting to note that all +through Polynesia as well as in the Hawaiian Islands the path for ghosts +led westward. + +The students of New Zealand folk-lore will say that this signified the +desire of those about to die to return to the land of their ancestors +beyond the western ocean. + +The paths were called Leina-a-ka-uhane +(paths-for-leaping-by-the-spirit). They were almost always on bold +bluffs looking westward over the ocean. The spirit unless driven back +could come to the headland and leap down into the land of the dead, but +when this was done that spirit could never return to the body it had +left. Frequently connected with these Leina-a-ka-uhane was a +breadfruit-tree which would be a gathering-place for ghosts. + +At these places there were often friendly ghosts who would help and +sometimes return the spirit to the body or send it to join the +Ao-Aumakuas (ancestor ghosts). At the place of descent it was said there +was an owawa (ditch) through which the ghosts one by one were carried +down to Po, and Lei-lono was the gate where the ghosts were killed as +they went down. Near this gateway was the Ulu-o-lei-walo, or +breadfruit-tree of the spirits. This tree had two branches, one toward +the east and one toward the west, both of which were used by the ghosts. +One was for leaping into eternal darkness into Po-pau-ole, the other as +a meeting-place with the helpful gods. + +This tree always bore the name Ulu-o-lei-walo +(the-quietly-calling-breadfruit-tree). On the island of Oahu, one of +these was said to have been at Kaena Point; another was in Nuuanu +Valley. + +The desolate ghost would come to this meeting-place of the dead and try +to find a ghost of the second class, the aumakuas, who had been one of +his ancestors and who still had some family to watch over. Perhaps this +one might entertain or help him. + +If the ghost could find no one to take him, then he would try to wander +around the tree and leap into the branches. The rotten, dead branches of +the tree belonged to the spirits. When they broke and fell, the spirits +on them dropped into the land of Milu--the under-world home of ghosts. +Often the spirit could leap from these dead branches into the +Under-world. + +Sometimes the desolate spirit would be blown, as by the wind, back and +forth, here and there, until no possible place of rest could be found +on the island where death had come; then the ghost would leap into the +sea, hoping to find the way to Milu through some sea-cave. Perhaps the +waves would carry the ghost, or it might be able to swim to one of the +other islands, where a new search would be made for some ancestor-ghost +from which to obtain help. Not finding aid, it would be pushed and +driven over rough, rocky places and through the wilderness until it +again went into the sea. At last perhaps a way would be found into the +home of the dead, and the ghost would have a place in which to live, or +it might make the round through the wilderness again and again, until it +could leap from a bluff, or fall from a rotten branch of the +breadfruit-tree. + +A great caterpillar was the watchman on the eastern side of the +leaping-off place. Napaha was the western boundary. A mo-o (dragon) was +the watchman on that side. If the ghost was afraid of them it went back +to secure the help of the ghost-gods in order to get by. The Hawaiians +were afraid that these watchmen would kill ghosts if possible. + +If a caterpillar obstructed the way it would raise its head over the +edge of the bluff, and then the frightened ghost would go far out of its +way, and wandering around be destroyed or compelled to leap off some +dead branch into eternal darkness. But if that frightened ghost, while +wandering, could find a helpful ghost god, it would be kept alive, +although still a wanderer over the islands. + +At the field of kaupea (coral) near Barbers Point, in the desert of +Puuloa, the ghost would go around among the lehua flowers, catching +spiders, butterflies, and insects for food, where the ghost-gods might +find them and give them aid in escaping the watchmen. + +There are many places for the Leina-a-ka-uhane (leaping-off-places) and +the Ulu-o-lei-walo (breadfruit-trees) on all the islands. To these +places the wandering desolate ghosts went to find a way to the +Under-world. + +Another name for the wandering ghosts was lapu, also sometimes called +Akua-hele-loa (great travellers). These ghosts were frequently those who +enjoyed foolish, silly pranks. They would sweep over the old byways in +troops, dancing and playing. They would gather around the old mats where +the living had been feasting, and sit and feast on imaginary food. + +The Hawaiians say: "On one side of the island Oahu, even to this day +the lapu come at night. Their ghost drums and sacred chants can be heard +and their misty forms seen as they hover about the ruins of the old +heiaus (temples)." + +The fine mists or fogs of Manoa Valley were supposed to conceal a large +company of priests and their attendants while roaming among the great +stones which still lie where there was a puu-honua (refuge-temple) in +the early days. If any one saw these roving ghosts he was called +lapu-ia, or one to whom spirits had appeared. + +The Hawaiians said: "The lapu ghosts were not supposed to watch over the +welfare of the persons they met. They never went into the heavens to +become black clouds, bringing rain for the benefit of their households. +They did not go out after winds to blow with destructive force against +their enemies. This was the earnest work of the ancestor-ghosts, and was +not done by the lapu." + +Another name for ghosts was wai-lua, which referred especially to the +spirit leaving the body and supposed to have been seen by some one. This +wai-lua spirit could be driven back into the body by other ghosts, or +persuaded to come back through offerings or incantations given by living +friends, so that a dead person could become alive again. + +It was firmly believed that a person could endure many deaths, and that +if any one lost consciousness he was dead, and that when life stopped it +was because the spirit left the body. When life was renewed it was +because the spirit had returned to its former home. + +The kino-wai-lua was a ghost leaving the body of a living person and +returning after a time, as when any one fainted. + +Besides the ghosts of the dead, the Hawaiians gave spirit power to all +natural objects. Large stones were supposed to have dragon power +sometimes. + + * * * * * + + AUMAKUAS, OR ANCESTOR-GHOSTS + +There are two meanings to the first part of this word, for "au" means a +multitude, as in "auwaa" (many canoes), but it may mean time and place, +as in the following: "Our ancestors thought that if there was a desolate +place where no man could be found, it was the aumakua (place of many +gods)." "Makua" was the name given to the ancestors of a chief and of +the people as well as to parents. + +The aumakuas were the ghosts who did not go down into Po, the land of +King Milu. They were in the land of the living, hovering around the +families from which they had been separated by death. They were the +guardians of these families. + +When any one died, many devices were employed in disposing of the body. +The fact that an enemy of the family might endeavor to secure the bones +of the dead for the purpose of making them into fish-hooks, arrow-heads, +or spear-heads led the surviving members of a family either to destroy +or to conceal the body of the dead. For if the bones were so used it +meant great dishonor, and the spirit was supposed to suffer on account +of this indignity. + +Sometimes the flesh was stripped from the bones and cast into the ocean +or into the fires of the volcanoes, that the ghost might be made a part +of the family ghosts who lived in such places, and the bones were buried +in some secret cave or pit, or folded together in a bundle which was +thought to resemble a grasshopper, so these were called unihipili +(grasshopper). The unihipili bones were used in connection with a +strange belief called pule-ana-ana (praying to death). + +When the body of a dead person was to be hidden, only two or three men +were employed in the task. Sometimes the one highest in rank would slay +his helpers so that no one except himself would know the burial-place. + +The tools, the clothing, and the calabashes of the dead were unclean +until certain ceremonies of purification had been faithfully performed. +Many times these possessions were either placed in the burial-cave +beside the body or burned so that they might be the property of the +spirit in ghost-land. + +The people who cared for the body had to bathe in salt water and +separate themselves from the family for a time. They must sprinkle the +house and all things inside with salt water. After a few days the family +would return and occupy the house once more. + +Usually the caretakers of a dead body would make a hole in the side of +the house and push it through rather than take it through the old +doorway, probably having the idea that the ghost would only know the +door through which the body had gone out when alive and so could not +find the new way back when the opening was dosed. + +After death came, the ghost crept out of the body, coming up from the +feet until it rested in the eyes, and then it came out from the corner +of one eye, and had a kind of wind body. It could pass around the room +and out of doors through any opening it could find. It could perch like +a bird on the roof of a house or in the branches of trees, or it could +seat itself on logs or stones near the house. It might have to go back +into the body and make it live again. Possibly the ghost might meet some +old ancestor-ghosts and be led so far away that it could not return; +then it must become a member of the aumakua, or ancestor-ghost, family, +or wander off to join the homeless desolate ghost vagabonds. + +Sometimes dead bodies were thrown into the sea with the hope that the +ghost body would become a shark or an eel, or perhaps a mo-o, or +dragon-god, to be worshipped with other ancestor-gods of the same class. + +Sometimes the body or the bones would be cast into the crater of +Kilauea, the people thinking the spirit would become a flame of fire +like Pele, the goddess of volcanoes; other spirits went into the air +concealed in the dark depths of the sky, perhaps in the clouds. + +Here they carried on the work needed to help their families. They would +become fog or mist or the fine misty rain colored by light. With these +the Rainbow Maiden, Anuenue, delighted to dwell. They often lived in the +great rolling white clouds, or in the gray clouds which let fall the +quiet rain needed for farming. They also lived in the fierce black +thunder-clouds which sent down floods of a devastating character upon +the enemies of the family to which they belonged. + +There were ghost ancestors who made their homes near the places where +the members of their families toiled; there were ancestor-ghosts to take +care of the tapa, or kapa, makers, or the calabash or house or canoe +makers. There were special ancestor-ghosts called upon by name by the +farmers, the fishermen, and the bird-hunters. These ghosts had their own +kuleanas, or places to which they belonged, and in which they had their +own peculiar duties and privileges. They became ancestor ghost-gods and +dwelt on the islands near the homes of their worshippers, or in the air +above, or in the trees around the houses, or in the ocean or in the +glowing fires of volcanoes. They even dwelt in human beings, making them +shake or sneeze as with cold, and then a person was said to become an +ipu, or calabash containing a ghost. + +Sometimes it was thought that a ghost god could be seen sitting on the +head or shoulder of the person to whom it belonged. Even in this +twentieth century a native woman told the writer that she saw a +ghost-god whispering in his ear while he was making an address. She +said, "That ghost was like a fire or a colored light." Many times the +Hawaiians have testified that they believed in the presence of their +ancestor ghost-gods. + +This is the way the presence of a ghost was detected: Some sound would +be heard, such as a sibilant noise, a soft whistle, or something like +murmurs, or some sensation in a part of the body might be felt. If an +eyelid trembled, a ghost was sitting on that spot. A quivering or creepy +feeling in any part of the body meant that a ghost was touching that +place. If any of these things happened, a person would cry out, "I have +seen or felt a spirit of the gods." + +Sometimes people thought they saw the spirits of their ghost friends. +They believed that the spirits of these friends appeared in the night, +sometimes to kill any one who was in the way. The high chiefs and +warriors are supposed to march and go in crowds, carrying their spears +and piercing those they met unless some ghost recognized that one and +called to the others, "Alia [wait]," but if the word was "O-i-o [throw +the spear]!" then that spirit's spear would strike death to the +passer-by. + +There were night noises which the natives attributed to sounds or +rustling motions made by such night gods as the following: + + Akua-hokio (whistling gods). + " -kiei (peeping gods). + " -nalo (prying gods). + " -loa (long gods). + " -poko (short gods). + " -muki (sibilant gods). + +A prayer to these read thus: + + "O Akua-loa! [long god] + O Akua-poko! [short god] + O Akua-muki! [god breathing in short, sibilant breaths] + O Akua-hokio! [god blowing like whistling winds] + O Akua-kiei! [god watching, peeping at one] + O Akua-nalo! [god hiding, slipping out of sight] + O All ye Gods, who travel on the dark night paths! + Come and eat. + Give life to me, + And my parents, + And my children, + To us who are living in this place. Amama [Amen]." + +This prayer was offered every night as a protection against the ghosts. + +The aumakuas were very laka (tame and helpful). It was said that an +aumakua living in a shark would be very laka, and would come to be +rubbed on the head, opening his mouth for a sacrifice. Perhaps some awa, +or meat, would be placed in his mouth, and then he would go away. So +also if the aumakua were a bird, it would become tame. If it were the +alae (a small duck), it would come to the hand of its worshipper; if the +pueo (owl), it would come and scratch the earth away from the grave of +one of its worshippers, throwing the sand away with its wings, and would +bring the body back to life. An owl ancestor-god would come and set a +worshipper free were he a prisoner with hands and feet bound by ropes. + +It made no difference whether the dead person were male or female, child +or aged one, the spirit could become a ghost-god and watch over the +family. + +There were altars for the ancestor-gods in almost every land. These were +frequently only little piles of white coral, but sometimes chiefs would +build a small house for their ancestor-gods, thus making homes that the +ghosts might have a kuleana, or place of their own, where offerings +could be placed, and prayers offered, and rest enjoyed. + +The Hawaiians have this to say about sacrifices for the aumakuas: If a +mo-o, or dragon-god, was angry with its caretaker or his family and they +became weak and sick, they would sacrifice a spotted dog with awa, red +fish, red sugar-cane, and some of the grass growing in taro patches +wrapped in yellow kapa. This they would take to the lua, or hole, where +the mo-o dwelt, and fasten the bundle there. Then the mo-o would become +pleasant and take away the sickness. If it were a shark-god, the +sacrifice was a black pig, a dark red chicken, and some awa wrapped in +new white kapa made by a virgin. This bundle would be carried to the +beach, where a prayer would be offered: + + "O aumakuas from sunrise to sunset, + From North to South, from above and below, + O spirits of the precipice and spirits of the sea, + All who dwell in flowing waters, + Here is a sacrifice--our gifts are to you. + Bring life to us, to all the family, + To the old people with wrinkled skin, + To the young also. + This is our life, + From the gods." + +Then the farmer would throw the bundle into the sea, bury the chicken +alive, take the pig to the temple, then go back to his house looking for +rain. If there was rain, it showed that the aumakua had seen the gifts +and washed away the wrong. If the clouds became black with heavy rain, +that was well. + +The offerings for Pele and Hiiaka were awa to drink and food to eat, in +fact all things which could be taken to the crater. + +This applies to the four great gods, Kane, Ku, Lono, and Kanaloa. They +are called the first of the ancestors. Each one of these was supposed to +be able to appear in a number of different forms, therefore each had a +number of names expressive of the work he intended or was desired to do. +An explanatory adjective or phrase was added to the god's own name, +defining certain acts or characteristics, thus: Kane-puaa (Kane, the +pig) was Kane who would aid in stirring up the ground like a pig. + +This is one of the prayers used when presenting offerings to aumakuas, +"O Aumakuas of the rising of the sun, guarded by every tabu staff, here +are offerings and sacrifices--the black pig, the white chicken, the +black cocoanut, the red fish--sacrifices for the gods and all the +aumakuas; those of the ancestors, those of the night, and of the dawn, +here am I. Let life come." + +The ancestor-gods were supposed to use whatever object they lived with. +If ghosts went up into the clouds, they moved the clouds from place to +place and made them assume such shape as might be fancied. Thus they +would reveal themselves over their old homes. + +All the aumakuas were supposed to be gentle and ready to help their own +families. The old Hawaiians say that the power of the ancestor-gods was +very great. "Here is the magic power. Suppose a man would call his +shark, 'O Kuhai-moana [the shark-god]! O, the One who lives in the +Ocean! Take me to the land!' Then perhaps a shark would appear, and the +man would get on the back of the shark, hold fast to the fin, and say: +'You look ahead. Go on very swiftly without waiting.' Then the shark +would swim swiftly to the shore." + +The old Hawaiians had the sport called "lua." This sometimes meant +wrestling, but usually was the game of catching a man, lifting him up, +and breaking his body so that he was killed. A wrestler of the lua class +would go out to a plain where no people were dwelling and call his god +Kuialua. The aumakua ghost-god would give this man strength and skill, +and help him to kill his adversaries. + +There were many priests of different classes who prayed to the +ancestor-gods. Those of the farmers prayed like this: + + "O great black cloud in the far-off sky, + O shadow watching shadow, + Watch over our land. + Overshadow our land + From corner to corner + From side to side. + Do not cast your shadow on other lands + Nor let the waters fall on the other lands + [_i.e._, keep the rains over my place]." + +Also they prayed to Kane-puaa (Kane, the pig), the great aumakua of +farmers: + + "O Kane-puaa, root! + Dig inland, dig toward the sea; + Dig from corner to corner, + From side to side; + Let the food grow in the middle, + Potatoes on the side roots, + Fruit in the centre. + Do not root in another place! + The people may strike you with the spade [o-o] + Or hit you with a stone + And hurt you. Amama [Amen]." + +So also they prayed to Kukea-olo-walu (a taro aumakua god): + + "O Kukea-olo-walu! + Make the taro grow, + Let the leaf spread like a banana. + Taro for us, O Kukea! + The banana and the taro for us. + Pull up the taro for us, O Kukea! + Pound the taro, + Make the fire for cooking the pig. + Give life to us-- + To the farmers-- + From sunrise to sunset + From one fastened place to the other fastened place + [_i.e._, one side of the sky to the other fastened on each side + of the earth]. Amama [Amen]." + +Trees with their branches and fruit were frequently endowed with spirit +power. All the different kinds of birds and even insects, and also the +clouds and winds and the fish in the seas were given a place among the +spirits around the Hawaiians. + +The people believed in life and its many forms of power. They would pray +to the unseen forces for life for themselves and their friends, and for +death to come on the families of their enemies. They had special priests +and incantations for the pule-ana-ana, or praying to death, and even to +the present time the supposed power to pray to death is one of the most +formidable terrors to their imagination. + +Menehunes, eepas, and kupuas were classes of fairies or gnomes which did +not belong to the ancestor-gods, or aumakuas. + +The menehunes were fairy servants. Some of the Polynesian Islands called +the lowest class of servants "manahune." The Hawaiians separated them +almost entirely from the spirits of ancestors. They worked at night +performing prodigious tasks which they were never supposed to touch +again after the coming of dawn. + +The eepas were usually deformed and defective gnomes. They suffered from +all kinds of weakness, sometimes having no bones and no more power to +stand than a large leaf. They were sometimes set apart as spirit +caretakers of little children. Nuuanu Valley was the home of a multitude +of eepas who had their temple on the western side of the valley. + +Kupuas were the demons of ghost-land. They were very powerful and very +destructive. No human being could withstand their attacks unless +specially endowed with power from the gods. They had animal as well as +human bodies and could use whichever body seemed to be most available. +The dragons, or mo-os, were the most terrible kupuas in the islands. + + * * * * * + + THE DRAGON GHOST-GODS + +Dragons were among the ghost-gods of the ancient Hawaiians. These +dragons were called mo-o. The New Zealanders used the same names for +some of their large reptile gods. They, however, spelled the word with a +"k," calling it mo-ko, and it was almost identical in pronunciation as +in meaning with the Hawaiian name. Both the Hawaiians and New Zealanders +called all kinds of lizards mo-o or mo-ko; and their use of this word in +traditions showed that they often had in mind animals like crocodiles +and alligators, and sometimes they referred the name to any monster of +great mythical powers belonging to a man-destroying class. + +Mighty eels, immense sea-turtles, large fish of the ocean, fierce +sharks, were all called mo-o. The most ancient dragons of the Hawaiians +are spoken of as living in pools or lakes. These dragons were known also +as kupuas, or mysterious characters who could appear as animals or human +beings according to their wish. The saying was: "Kupuas have a strange +double body." + +There were many other kupuas besides those of the dragon family. It was +sometimes thought that at birth another natural form was added, such as +an egg of a fowl or a bird, or the seed of a plant, or the embryo of +some animal, which when fully developed made a form which could be used +as readily as the human body. These kupuas were always given some great +magic power. They were wonderfully strong and wise and skilful. + +Usually the birth of a kupua, like the birth of a high chief, was +attended with strange disturbances in the heavens, such as reverberating +thunder, flashing lightning, and severe storms which sent the abundant +red soil of the islands down the mountain-sides in blood-red torrents +known as ka-ua-koko (the blood rain). This name was also given to misty +fine rain when shot through by the red waves of the sun. + +By far the largest class of kupuas was that of the dragons. These all +belonged to one family. Their ancestor was Mo-o-inanea (The Self-reliant +Dragon), who figured very prominently in the Hawaiian legends of the +most ancient times, such as "The Maiden of the Golden Cloud." + +Mo-o-inanea (The Self-reliant Dragon) brought the dragons, the kupua +dragons, from the "Hidden Land of Kane" to the Hawaiian Islands. +Mo-o-inanea was apparently a demi-goddess of higher power even than the +gods Ku, Kane, or Kanaloa. She was the great dragon-goddess of the +Hawaiians, coming to the islands in the migration of the gods from +Nuu-mea-lani and Kuai-he-lani to settle. The dragons and other kupuas +came as spirit servants of the gods. + +For a while this Mo-o-inanea lived with her brothers, the gods, at +Waolani, but after a long time there were so many dragons that it was +necessary to distribute them over the islands, and Mo-o-inanea decided +to leave her brothers and find homes for her numerous family. So she +went down to Puunui in the lower part of Nuuanu Valley and there made +her home, and it is said received worship from the men of the ancient +days. Here she dwelt in her dual nature--sometimes appearing as a +dragon, sometimes as a woman. + +Very rich clayey soil was found in this place, forced out of the earth +as if by geyser action. It was greatly sought in later years by the +chiefs who worshipped this goddess. They made the place tabu, and used +the clay, sometimes eating it, but generally plastering the hair with +it. This place was made very tabu by the late Queen Kaahumanu during her +lifetime. + +Mo-o-inanea lived in the pit from which this clay was procured, a place +called Lua-palolo, meaning pit-of-sticky-clay. After she had come to +this dwelling-place the dragons were sent out to find homes. Some became +chiefs and others servants, and when by themselves were known as the +evil ones. She distributed her family over all the islands from Hawaii +to Niihau. Two of these dragon-women, according to the legends, lived as +guardians of the pali (precipice) at the end of Nuuanu Valley, above +Honolulu. After many years it was supposed that they both assumed the +permanent forms of large stones which have never lost their associations +with mysterious, miraculous power. + +Even as late as 1825, Mr. Bloxam, the chaplain of the English +man-of-war, recorded in "The Voyage of the Blonde" the following +statement: + +"At the bottom of the Parre (pali) there are two large stones on which +even now offerings of fruits and flowers are laid to propitiate the +Aku-wahines, or goddesses, who are supposed to have the power of +granting a safe passage." + +Mr. Bloxam says that these were a kind of mo-o, or reptile, goddesses, +and adds that it was difficult to explain the meaning of the name given +to them, probably because the Hawaiians had nothing in the shape of +serpents or large reptiles in their islands. + +A native account of these stones says: "There is a large grove of +hau-trees in Nuuanu Valley, and above these lie the two forest women, +Hau-ola and Ha-puu. These are now two large stones, one being about +three feet long with a fine smooth back, the other round with some +little rough places. The long stone is on the seaward side, and this is +the Mo-o woman, Hau-ola; and the other, Ha-puu. The leaves of ferns +cover Hau-ola, being laid on that stone. On the other stone, Ha-puu, are +lehua flowers. These are kupuas." + +Again the old people said that their ancestors had been accustomed to +bring the navel cords of their children and bury them under these stones +to insure protection of the little ones from evil, and that these were +the stone women of Nuuanu. + +Ala-muki lived in the deep pools of the Waialua River near the place +Ka-mo-o-loa, which received its name from the long journeys that dragon +made over the plains of Waialua. She and her descendants guarded the +paths and sometimes destroyed those who travelled that way. + +One dragon lived in the Ewa lagoon, now known as Pearl Harbor. This was +Kane-kua-ana, who was said to have brought the pipi (oysters) to Ewa. +She was worshipped by those who gathered the shell-fish. When the +oysters began to disappear about 1850, the natives said that the dragon +had become angry and was sending the oysters to Kahiki, or some far-away +foreign land. + +Kilioe, Koe, and Milolii were noted dragons on the island of Kauai. They +were the dragons of the precipices of the northern coast of this island, +who took the body of the high chief Lohiau and concealed it in a cave +far up the steep side of the mountain. There is a very long interesting +story of the love between Lohiau and Pele, the goddess of fire. In this +story Pele overcame the dragons and won the love of the chief. Hiiaka, +the sister of the fire-goddess, won a second victory over them when she +rescued a body from the cave and brought it back to life. + +On Maui, the greatest dragon of the island was Kiha-wahine. The natives +had the saying, "Kiha has mana, or miraculous power, like Mo-o-inanea." +She lived in a large deep pool on the edge of the village Lahaina, and +was worshipped by the royal family of Maui as their special guardian. + +There were many dragons of the island of Hawaii, and the most noted of +these were the two who lived in the Wailuku River near Hilo. They were +called "the moving boards" which made a bridge across the river. + +Sometimes they accepted offerings and permitted a safe passage, and +sometimes they tipped the passengers into the water and drowned them. +They were destroyed by Hiiaka. + +Sacred to these dragons who were scattered over all the islands were the +mo-o priests and the sorcerers, who propitiated them with offerings and +sacrifices, chanting incantations. + + * * * * * + + CHAS. R. BISHOP + +Mr. Chas. R. Bishop died in California early in 1915, having just passed +his ninety-third birthday. He was born in Glens Falls, N.Y., and sailed +around Cape Horn to Hawaii in the early days before steamship +communication. + +His wife, Pauahi, was a very high chiefess descended from the royal line +of Kamehameha the Great. To her Kamehameha V. offered the throne, and on +her refusal to espouse him remained a bachelor and died without heir. +Mrs. Pauahi Bishop bequeathed her vast estate and fortune to found the +schools for Hawaiian boys and girls, known as the Kamehameha Schools, +Honolulu, and near these Mr. Bishop founded the Bishop Museum; which +contains all the magnificent feather-cloaks, helmets, calabashes, etc., +handed down from generation to generation through the royal line of the +Kamehamehas and inherited by Mrs. Bishop. This has been greatly +increased by other gifts and purchases and now forms the finest museum +in the world, of relics of the Polynesian race. + + + + + PARTIAL LIST OF HAWAIIAN TERMS USED + (For Pronunciation see page iv) + + + aala-manu, 198. + Ahaula, 2. + Aikanaka, 49, 50, 57, 58. + aikane, 133, 137. + aka, 158. + akala, 161. + Akaaka, 88, 90, 92. + Akoa-koa, 170. + Akuapohaku, 75. + ala, 201. + ala-nui, 105. + alii, 7, 50, 208. + Aliiwahine, 120. + Aloha, 82. + aloha, 105, 166-168, 178, 215. + amama, 199, 205. + Anao-puhi, 57. + Anuenue, 48, 84, 117-126, 134, 140, 147, 148. + ao-opua, etc., 128, 130. + ao-pii-kai, 140. + Aukele-nui-aku, 206. + aumakua, 37, 47, 101, 103, 150, 173. + auwe, 80, 239. + au-waa-olalua, 43. + awa, 17, 79, 109, 164, 165, 186, 187, 199, 207, 211, 213. + Awela, 191. + + Ea, 212, 213. + Eeke, 49. + eepa, 46, 117, 141, 142, 144, 150, 207. + Enaena, 5. + + Hae-hae, 210, 217. + Haena, 197, 198. + Haina-kolo, 178-180, 186-204. + hala, 39, 201. + Halulu, 66-73. + Hamakua, 133, 186, 197, 199, 205. + hau, 71. + Haumea, 152, 154, 157, 160, 161. + Hau-pu, 21-25. + Hawaii-nui-akea, 2, 4, 7, 118, 125, 155. + Heeia, 41, 148, 160. + Hee-makoko, 120. + hee-nalu, 102. + heiau, 2, 3, 49-51, 57, 179, 180. + Hewahewa, 3. + Hiku, 225-240. + Hiiaka, 205, 206. + Hiikalanui, 177, 197, 199. + Hiilawe, 37, 47. + Hii-lani-wai, 136, 137. + Hiilei, 132, 139, 143, 148, 163-176, 180-184. + Hilo, 95, 122, 124, 132, 186, 190, 191. + Hina, 37-39, 45-48, 117-132, 139, 142, 144, 148, 163, 164, 180, 181, + 191. + Hina-kekai, 213, 214. + Hinalea, 158, 160. + Hinole, 153-158. + holua, 7. + Honolulu, 14, 18, 74, 117. + Honu, 212. + honuhonu, 102. + Honua-lewa, 165. + Hookena, 26. + hookupu, 189. + Hou, 191. + hula, 102, 137, 145-147, 204-207, 216. + + ieie, 39, 48, 113, 205, 230, 231. + iiwi, 38. + imu, 28. + Inaina, 77, 78. + inalua, 159. + Iwa, 121, 122. + + Kaakee, 114. + Kaa-lii, 15. + Kaaona, 170. + Ka-ao-opua-ola, 129. + Kaena, 21, 24, 25. + Kahala, 84-93. + Kahanai, 120-126, 132, 141-148. + Kahekili, 114, 115. + Kahele, 7-12. + Kahiki, 66, 116, 146, 150. + kahili, 105, 110. + Kaholo, 36, 37, 195. + Kahoolawe, 44, 46, 157. + kahu, 40, 52, 55, 220-222. + Kahuku, 45, 49-58. + Ka-hula-anu, 105. + Kahuli, 163, 164, 168-172, 198. + kahuna, 64, 66, 72, 87, 183, 186. + Ka-ia, 194, 202. + Kaiahe, 44. + Kaikawahine, 84. + Ka-ikuwai, 105. + Ka-ilio-hae, 100-106. + Kaipuo Lono, 120. + Kakea, 36. + Kakela, 163, 172, 184. + Kakuhihewa, 16. + Kalae, 5, 21, 95-99. + Kalai-pahoa, 108-115. + Kalapana, 66. + Kalakaua, 87, 92, 224, 240. + Kalakoi, 113. + Kalala-ika-wai, 122. + Kalaniopua. + Kalauokolea, 134. + Kalaupapa, 51, 56. + Kalawao, 51. + Kalei, 60, 61, 210. + Kalena, 136. + Ka-lewa-nuu, 194. + Kalei, 61. + Ka-lewa-lani, 175. + Kalihi-uka, 160, 161. + Kalo-eke-eke, 26, 28. + Kaluaaka, 49, 50. + Ka-lua-hine, 178. + Kama-ahala, 201. + Kamaka, 94. + Kamakau, 75, 83. + Ka-make-loa, 104. + Kamalo, 49-58. + Kamehameha, 3, 108, 114, 115. + Ka-moho-alii, 44, 45, 50, 61, 157. + Kamoihiili, 84, 87. + Kanaloa, 5, 15, 16, 117-124, 136, 139, 143, 147, 178, 199. + Kana-mu, 184, 185, 188. + Kane-ia-kama, 111-113. + Kana-ula, 192. + Kane, 5, 15, 16, 116, 117, 120-126, 134-150, 164, 199, 206. + Kane-hekili, 124, 125. + Kane-huna-moku, 209. + Kanikawi, 127. + Kanuku, 133. + kapa, 61, 63, 102, 109, 112, 152, 164, 171, 179, 187-189, 200, 201. + Kapu, 5. + Ka-opua-ua, 142. + Ka-pali-kala-hale, 177. + Kapo, 98, 111, 140, 141. + Kapoekino, etc., 46. + Kau, 9, 10, 11, 13, 28, 95, 156, 187. + Ka-ua-koko-ula, 145. + Kauai, 21, 24, 25, 30, 40, 41, 43, 137-139, 177, 178, 185. + Kauhi, 85. + Kauhika, 183. + Kauhuku, 49. + Kaukini, 36, 39. + Kaula, 176, 219. + Kau-lana-iki-pokii, 132, 143-150, 184-188. + Kau-mai-liula, 132, 139, 143-149. + Kau-naha, 194. + Kauwila, 181. + Kawa, 191. + Kawaihae, 178. + Ka-wai-nui, 150. + Kawelo, 191. + Kawelona, 40-47. + Kea-au, 197. + Keakeo-Milu, 97. + Ke-alohilani, 127, 130-135, 138. + Ke-ao-lewa, 193, 194 + Ke-ao-mele-mele, 116, 128, 131, 138-150. + Ke-au-kai, 165, 171-177, 180-183, 186, 189, 199, 200, 221. + Ke-au-miki, 164, 172, 176, 180, 186, 189, 197, 198. + Ke-au-nini, 163, 170-197, 202-208, 215-219. + Ke-au-oku, 183. + Ke-awa-lua, 145. + Kekaa, 101. + Kekeaaweaweulu, 188. + Keke-hoa-lani, 172. + Kewa, 240. + Kewalu, 224-240. + Kiha-pu, 45. + Kiha-wahine, 152, 157-162. + Kilauea, 71, 157. + kilo-kilo, 130. + kilu, 99, 205, 235. + koa, 26, 29, 32, 37, 85, 87. + Koa-mano, 41. + Kohala, 3, 178, 187, 191-193. + kohi-pohaku, 29. + koko, 113. + Kokua, 77, 78, 80. + Kona, 26-28, 89, 224, 233, 239. + konane, 99, 191, 205. + Konolii, 198. + Koo-lau-poko, 149, 160. + Kou, 144, 160. + kou, 193. + Ku, 5, 39, 72, 117, 126, 131, 148, etc. + kua, 178. + Ku-aha-ilo, 163, 175, 204, 214. + Kuai-he-lani, 116, 121, 122, 126-131, 139, 170, 180, 183, 190-198, + 212, 214, 215, 218. + Kuamu-amu, 208. + Kukali, 66-73. + Kukalaukamanu, 42. + Ku-ke-anuenue, 170. + Ku-ke-ao-loa, 129, 130. + kukui, 11, 140, 166, 198, 227, 233. + Ku-kui-haele, 95. + kulakulai, 102. + Kulioe, 235. + ku-maru, 14. + Kumukahi, 211. + Kumunuiaiake, 190. + Kupa, 50-58. + kupua, 46, 47, 71, 99, 125, 133, 135, 139, 149, 200, 212, 214. + + Laamaikahiki, 59. + Lahaina, 100, 160. + Laiewai, 41, 214. + Laka, 14, 125-205, 206. + Lamakea, 125. + Lanai, 157. + lanai, 187, 189, 208. + Lanihuli, 120. + Lauanau, 40. + Laukaiieie, 36, 39, 40-48. + Laukoa, 40. + Lau-ka-pali, 39. + lehua, 167. + Lehua, 42, 43, 44. + Lei-walo, 18. + Lewa-lani, 184, 192. + Lihau, 44. + Lihue, 40. + Lilinoe, 171, 185. + Limaloa, 190, 191. + lipoa, 37. + Loko-aka, 158. + Lolokea, 191. + Lolo-ka-eha, 198. + Lono, 5, 94-99, 200-203, 206. + Lono-kai, 204, 205, 208. + Lopoikihelewele, 196. + loulou, 102. + Lua Pele. + lua-uhane, 231. + Luakia, 191, 195, 196, 200. + + Mahana, 87-90. + Mahea-lani, 123. + maika, 114, 153. + Maile, 200. + Mai-ola, 109. + Makalei, 122, 123, 149, 150. + Makani-kau, 41-48. + Makani-kona, 193. + Makuukao, 149. + mo-o, 51, 52, 154, 165, 166. + Makapuu, 149. + malo, 47, 68, 188. + Maluae, 14-19. + Malu-aka, 138. + Mamala, 144. + Mamo, 124. + Mana, 43. + mana, 43, 129, 204. + Mamo, 52. + Manoa, 14, 84, 88, 91, 93, 135. + Maori, 240. + Mapulehu, 50. + Mauna Loa, 98, 111, 140. + Mauna Kea, 45, 127, 131-134, 154, 155. + Maui, 44, 49, 56, 59, 64, 98, 100-114, 151, 156. + mele, 147, 211, 236. + menehune, 76, 141, 142-145, 150, 171, 185. + milo, 216. + Milu, 96-99, 110, 179, 204, 216, 218, 219, 232-240. + miru, 99. + Moana-liha, 208. + Moanalua, 18. + Moho, 193, 194 (see Mohoalii and Mohonana). + Mohoalii, 85 (see Ka-moho-alii). + Moho-nana, 175 (see Mooinanea). + moi, 77. + Moi, 190. + Moikeha, 59. + mokahana, 40, 41. + Moli-lele, 209. + Molokai, 44, 46, 49, 51, 52, 56, 64, 98, 109, 114, 152, 156, 158, + 220-223. + mo-o, 154, 165, 166. + Mo-o, 51, 52. + Mo-o-inanea, 116-135, 139, 144, 147, 148. + Mu, 6, 8. + + Nakula-kai, 163, 164, 172. + Nakula-uka, 163-165, 172, 184. + Namakaeha, 71, 72. + Namunawa, 142. + Nanaue, 60-65. + Napoopoo, 180. + noa, 105. + Nohu, 40, 85, 89, 94-99, 110. + Niihau, 42, 139, 164, 177, 211. + Niuloahiki, 173, 190. + Nuumea-lani, 122, 127, 128, 163, 165, 173, 175. + Nuuanu, 121, 123, 136, 140-144, 161. + Nuu-pule, 206. + + Oahu, 14, 23, 25, 41, 44, 77, 83, 117, 125, 139, 143, 144, 152, 154, + 160, 178, 191, 214. + ohelo, 40. + ohia, 37, 38, 47, 48. + Ohia, 125. + Olaa, 191. + Olohe, 11. + Olopana, 132, 144, 148, 179-189, 197, 199, 220. + omaomao, 167. + Opealoa, 196, 202, 211. + opihi-awa, 108. + opoa-pea, 164. + Ounauna, 158-160. + + Pa-ai-ie, 198. + Paao, 3, 4. + Paaohau, 204. + pahoa, 13. + pahoehoe, 198. + Pakaalana, 179, 192, 197. + pali, 150, 197, 202. + Paliula, 121-141, 147. + Pana-ewa, 197, 198. + Papa, 235. + papa-hee, 7. + papa-ku, 19. + Papalakamo, 217. + pa-u, (skirt) 203. + pau (to stop). + Pele, 73, 76, 154, 159, 160, 163, 169, 205, 206. + Pilau-hulu, 191. + Pili-a-mo-o, 197. + piliwaiwai, 7. + Pii-moi, 170, 194, 213. + Po, 17-19, 85. + Pokahi, 36-39. + Pokahu, 21. + Poliahu, 45, 138, 140, 154-157. + Po-Milu, 105, 208. + Popo-alaea, 208, 215, 216. + Pua, 98, 111. + Pua-ohelo, 40. + Pueo, 85. + puepue-one, 102. + puhenehene, 191. + Pukoo, 49. + Puna, 7, 10, 11, 95, 122, 152-162, 171, 187. + Puna-luu, 141. + Pupu-hina-hina-ula, 40. + Pupukanoi, 39, 40, 44, 46. + Pupu-moka-lau, 43. + Puu-mano, 65. + Puu-o-ka-polei, 211. + + tabu, 5, 6, 12, 52, 53, 55, 58, 120, 129, 165, 172, 174, 179, 183, + 186, 188, 191, 193, 199, 210, 212, 227, 228. + Tahiti, 3, 66. + Tanaroa, 5. + Tane, 5. + taro, 14, 26, 27, 28, 53, 54, 63, 110. + tapa, 55, 97. + ti, 39, 96, 97. + + Uhu, 190. + Ulu, 37. + Ulu-nui, 143. + ulu-maika, 102. + umauma, 102. + unihipili, 8. + Upolu, 3. + + Wahaula, 1-13. + Waiakea, 133, 191. + Waialae, 125. + Waialua, 149. + Wai-kaha-lulu, 161. + Waikiki, 84, 85, 93. + Wailuku, 197. + Waimanu, 95. + Waimea, 45, 185. + Waiohinu, 28. + Waiola, 132. + Waipio, 36, 37, 45, 59-64, 95-110, 135, 148, 178, 180-182, 192, 197, + 201, 208, 220, 224, 233, 239. + Waipuhia, 120. + Wai-puna-lei, 198. + Waka, 51, 121-126, 135, 141, 148, 214. + Wakea, 152, 235. + Walia, 104. + Waolani, 117, 120-126, 134, 136, 147, 140-150. + wini-wini, 177. + + + + + PRESS NOTICES + + + LEGENDS OF OLD HONOLULU. By William Drake Westervelt. (Published + July, 1915.) Press of Geo. H. Ellis Co., Boston. 12mo. $1.50. + +Lovers of legendary lore may feast upon this collection of traditional +tales of the Hawaiian people and their origin as first told by the old +Hawaiians and sometimes touched up and added to by the Hawaiian +story-teller. The author was president of the Hawaiian Historical +Society for some time, and is a resident of Honolulu. The tales found in +this handsomely illustrated volume have already for the most part seen +print in papers, magazines, and society reports, and they are well +worthy of preservation in this permanent form. The legends tell of many +things in heaven and on earth, of the creation of man, the gods who +found water, the great dog Ku, the Cannibal Dog-man, the water of life +of Kane.--_Transcript, Boston, Mass., Aug. 11, 1915._ + + * * * * * + +"Legends of Old Honolulu," collected and translated by W. D. Westervelt, +author of several other fine literary works, is an interesting and +fascinating volume in which we are told with beauty of language and +colorful description the weird and mysterious folk-lore of these distant +people who live in a charmed atmosphere and whose life is one long +summer day. + +These legends have been gathered from Hawaiian traditions by W. D. +Westervelt, who resides in Honolulu, and who is particularly equipped +for giving them to the reading public. They are illustrated with many +sepia pictures taken from original photographs, and these add greatly to +the charm of the book. + +The author has not lost the simplicity of style in translation, and this +makes these tales all the more delightful. + +"The Great Dog Ku" is captivating in its unusual depiction. "The +Wonderful Shell" is a veritable prose poem, and there is magic and +wonderful imagery about "Pikoi the Rat-Killer" which will enthrall the +youngsters and entertain their elders. All these legends have their own +particular appeal, and this book may be classed among the rare offerings +of the year.--_Courier, Buffalo, N. Y., Aug. 29, 1915._ + +W. D. Westervelt has produced a book of permanent and world-wide +interest in collecting and translating the legends of old Honolulu which +embody all that the vanishing race knows of their origin and their life +before the white man came to civilize and decimate them. The legends are +given their proper setting by means of descriptive interludes and +explanations of native customs and a key to the language and its +pronunciation. No ethnologist, student of comparative religion, or +mythologist can afford to be ignorant of the material collected by Mr. +Westervelt and embodied in this well printed and finely illustrated +little volume. + +Published by Geo. H. Ellis Co., Boston, Mass.--_Express, Portland, Me., +Sept. 4, 1915._ + + * * * * * + +Mr. Westervelt has long been an active investigator of the aboriginal +conditions of Hawaiian life, and the stories he has discovered have +added not a little to our knowledge of the Polynesian race as it was +before the dawn of history. The ancient Hawaiians were of an imaginative +turn of mind, and their traditions abound in tales of gods and goblins. +Some of the stories, now centuries old, are closely related to the +legends that are known to exist in New Zealand and other islands of the +Pacific, and many of them bear active resemblances to the fairy-tales of +our own country. They are interesting enough in themselves, and have an +added attraction for the student of comparative folk-lore. The present +volume contains excellent illustrations of the scenery of Honolulu, some +of them taken from photographs by the author.--_Scotsman, Great Britain, +Sept. 13, 1915._ + + * * * * * + +Mr. Westervelt, who gives us these legends of Polynesia, has lived for +many years in Honolulu, and has made a special study of the history and +traditions of the people of the islands. He writes as one well versed in +his subject, and some of the legends which he presents to us are of +great beauty, showing a fine and delicate imagination in their authors. + +The character of the legends varies. One or two, and these perhaps the +most interesting, are Creation myths. It is evident here and there that +the original web is crossed with later strands which have obviously been +introduced by Christian missionary teaching, and it is not always easy +to disentangle them. + +One, that has as primitive and antique a savour as any, is that of the +Hog-god, Kamapuaa. It is a great tale, and Kamapuaa was rather a +glorious ruffian and capable of surprising transformations. + +"Many of the Hawaiians [he writes] of to-day believe in the continual +presence of the aumakuas, the spirits of the dead. In time past the +aumakuas were a powerful reality. An ancester, a father or a +grandfather, a makua, died. Sometimes he went to Po, the under-world, or +to Milu, the shadow-land, or to Lani, the Hawaiian heaven, and sometimes +he remained to be a torment or a blessing to his past friends." + +We could do well with more light thrown on these places, pleasant or +unpleasant, and on the ideas of the Polynesians concerning the life +after death. It seems that it would be well within Mr. Westervelt's +power and knowledge to give us this further light, and we may hope that +some day he will do so.--_Times, London, Sept. 23, 1915._ + + * * * * * + +Honolulu is fast becoming a favorite tourist land, and particularly +since the tremendous popularity of a recent Hawaiian volcano play, a +good many people have taken to humming pensively the native farewell +song and discoursing wistfully of the Eden-like qualities of the +islands. In view of this increasing interest, W. D. Westervelt's book of +the legends of Honolulu is especially timely, although such a work +always has value. During his residence in Honolulu this writer has +collected and translated from the Hawaiian all the available legends of +the region, retelling them with singular success. + +To mention but an instance, every one of them has a tale relating the +creation of man. This haunting similarity is one of the fascinations of +legend study. Mr. Westervelt has made a noteworthy contribution to that +branch of literature.--_Bellman, Minneapolis, Minn., Sept. 25, 1915._ + + * * * * * + +These legends will prove of unusual interest to the general reader and +especially to the scholar, thinker, and poet. They describe vividly and +strongly the triumphs and the wanderings of the people of Hawaii. The +legends of old Honolulu proper have been compiled from stories told by +old Hawaiians still living; others, furnished by the pioneer American +missionaries, who began their work on the islands early in the last +century. The writer has lived among this remnant of a great race for +many years, and through his sympathy and deep appreciation of native +hopes and native aspirations has been able to familiarize himself with +their inner life. + +Price, buckram, 12mo., $1.50; also in kapa. Press of Geo. H. Ellis Co., +Boston, Mass.--_Overland Monthly, San Francisco, Cal., Oct. 1, 1915._ + + * * * * * + +"Legends of Old Honolulu" is an interesting summary of what is known +about the Hawaiian Islands, their people, and the origin of their race. + +As soon as the Hawaiian alphabet was prepared, in 1821, native writers +began delving into their past, finding there a treasure-mine of romantic +stories and of valuable ethnological and historical facts in regard to +the Polynesian race. These stories were written originally in Hawaiian, +for native news-papers, and have been collected and translated by Mr. W. +D. Westervelt, author of previous volumes on this same subject. + +While the book will be of special interest to students of ethnology and +to those who have visited Honolulu, the romantic charm which pervades +this Pacific archipelago gives its history a universal attraction for +the reading public. + +The volume is well bound and well illustrated. Boston: Geo. H. Ellis +Co.--_Globe, Boston, Oct. 25, 1915._ + + + +***END OF THE PROJECT GUTENBERG EBOOK LEGENDS OF GODS AND GHOSTS (HAWAIIAN +MYTHOLOGY)*** + + +******* This file should be named 39195.txt or 39195.zip ******* + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/3/9/1/9/39195 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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