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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..1f877cf --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #66516 (https://www.gutenberg.org/ebooks/66516) diff --git a/old/66516-0.txt b/old/66516-0.txt deleted file mode 100644 index 96108a8..0000000 --- a/old/66516-0.txt +++ /dev/null @@ -1,6091 +0,0 @@ -The Project Gutenberg eBook of Hawaiian Legends of Volcanoes (mythology), -by William Drake Westervelt - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world 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. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Hawaiian Legends of Volcanoes (mythology) - Collected and translated from the Hawaiian - -Author: William Drake Westervelt - -Release Date: October 11, 2021 [eBook #66516] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This file - was produced from images generously made available by The - Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK HAWAIIAN LEGENDS OF VOLCANOES -(MYTHOLOGY) *** - - - - HAWAIIAN LEGENDS - of - VOLCANOES - - (MYTHOLOGY) - - - Collected and Translated from the Hawaiian - BY - W. D. WESTERVELT - - AUTHOR OF “LEGENDS OF OLD HONOLULU,” “LEGENDS OF GHOSTS AND - GHOST-GODS,” “LIFE OF KAMEHAMEHA,” ETC. - - - ELLIS PRESS, BOSTON, MASS., U.S.A - CONSTABLE & CO., LONDON, G.B. - 1916 - - - - - - - - -FOREWORD - - -However doctors may differ concerning the way that our earth came into -being, most of them agree that in its early days meteoric bodies from -space flew together and produced a hotter globe than at present. -Perhaps its surface was all covered with vast circular lakes of lava -such as our telescopes reveal in great perfection, ring upon ring, over -the surface of the moon. On the moon these rings and pits are now cold, -remnant from a time when the gases from the inside of our satellite -were bubbling forth from a great internal heat supply and bringing with -them oceans of slag which seethed and swirled in circular pools which -formed symmetrically within ramparts of their own spatter. - -The earth is not without traces of similar circular ramparts in the -shape of long curved chains of volcanoes, mostly in the sea, which -would appear as ridges if the ocean were to dry up. The line of the -Hawaiian Islands from Kauai to Mauna Loa on the large island of Hawaii -is such a curved ridge, now of enormous height above the bottom of the -Pacific, but perhaps at one time much lower and more extended into -something like a circle. These islands appear to have been built by -overflows of lava from a curved crack which followed along the old -rampart, just as we now find smoke-cracks along the small ramparts -which restrain the hot lavas in Halemaumau in the pit of Kilauea. The -last activity along this crack appears to have moved slowly through -thousands of years from west to east, and each volcanic mountain that -was built made a stopper to force the liquid out along the crack -farther eastward until finally two live volcanoes, Mauna Loa and -Kilauea, were left at the extreme east end, still spouting out the -liquid and building up domes. - -Some men of science say that the molten liquid, which is mostly an -iron-stained glass, foamy with the intensely hot gases which escape -from the inside of the earth, comes from an under layer beneath the -outer crust of the earth, which would be found anywhere if we went down -deep enough. Others say that it comes from scattered pockets of liquid -under a stiff shell and over a stiffer inner globe. However this may -be, there is some agreement that the depth from which the liquids come -is about seventy miles and we know that vast quantities of gas escape -with them. Possibly the gases unite chemically with each other and so -themselves produce some of the heat. - -It is clear that heat and gas action are the motive agents which make -volcanoes so lively, so much so that simultaneously Mauna Loa and -Kilauea may maintain liquid columns of lava at two different elevations -ten thousand feet apart. This is accounted for by the fact that the -melted glass is so charged with gases under high pressure that it -seethes up and down in the cracks and tubes which it occupies according -to their form and size, and according to the coming together or opening -apart of their walls, just as any sparkling wine makes a foam which -rises or falls according to the suddenness of the uncorking or to the -size of the glass into which it is poured. - -Sudden uncorking is an apt simile for volcanoes in general, as most of -them, unlike Kilauea, erupt very suddenly and explosively. This is due -to the way in which the gas-charged liquid has become confined under -the solidified mountain, and so only at long intervals becomes so hot -and so insinuating that it finds a way out and, once released, spouts -like the open safety-valve of a steam engine until the gas pressure is -relieved. But even Kilauea is not guiltless of terrific and destructive -explosive eruption. About 1790, thousands of tons of gravel and -boulders and dust were strewn over Hawaii from Kilauea, covering -hundreds of square miles, destroying the vegetation, and killing some -of the people. This would appear to be a crisis reached every few -centuries, and perhaps dependent on a building up of the mountain by -lava to a certain height where the foam column is so confined that it -can no longer overflow and so is compelled to explode. - -Mauna Loa is a much more productive volcano than Kilauea, for its flows -have covered a vast territory with new lava within the century past, -whereas Kilauea has done much less overflowing. Everything indicates -that Kilauea is older than Mauna Loa. Mauna Loa with its flows is -tending through the ages to bury up Kilauea, and it is quite possible -that within a few centuries there will be flows from Mauna Loa which -will cascade over the wall into Kilauea crater and so make Kilauea -Mountain appear to be a mere spur of Mauna Loa. Mauna Kea to the north -appears to have been a great circular volcano about one hundred miles -in diameter, and when it had extinguished itself by too much building, -its lava took refuge in making two new cones out on the edge of the old -mountain, namely Kilauea and Hualalai. These built up until they had -nearly exhausted the lava available, owing to their height, and then a -new vent, Mauna Loa, burst out in the center, filling a long -spoon-shaped valley between them and to the southwest of Mauna Kea. The -new mountain has now built itself up to a height almost equal to that -of Mauna Kea and probably in a few centuries will begin exploding and -heaping up cinder cones just as Mauna Kea did before it finally became -extinct. - -Some such story as this outlines the tremendous events, explosions, -whirlwinds, avalanches, lava flows, earthquakes, and fiery blasts which -composed the narrative of the domain of Pele before man appeared upon -the scene. We do not know how much more frequent these things were in -the old days, but there were probably eras of quiet and eras of -excitement just as at present. It behooves us to give the closest -possible attention to all the events of the present and to record them -faithfully, so as to render to the scientific historian of the future a -consecutive account of all the details which will lead up to some great -crisis in the days to come. - - - T. A. Jaggar, Jr., - Director Mass. Inst. Technology, - Hawaiian Volcano Observatory, - Kilauea Crater, October, 1916. - - - - - - - - -PRONUNCIATION - - -“A syllable in Hawaiian may consist of a single vowel, or a consonant -united with a vowel or at most of a consonant and two vowels, never of -more than one consonant. The accent of five-sixths of the words is on -the penult, and a few proper names accent the first syllable. - -In Hawaiian every syllable ends in a vowel and no syllable can have -more than three letters, generally not more than two and a large number -of syllables consist of single letters—vowels. Hence the vowel sounds -greatly predominate over the consonant. The language may therefore -appear monotonous to one unacquainted with its force. - -In Hawaiian there is a great lack of generic terms, as is the case with -all uncultivated languages. No people have use for generic terms until -they begin to reason and the language shows that they were better -warriors and poets than philosophers and statesmen. Their language, -however, richly abounds in specific names and epithets. - -The general rule, then, is that the accent falls on the penult; but -there are many exceptions and some words which look the same to the eye -take on entirely different meanings by different tones, accents, or -inflections. - -The study of these kaaos or legends would demonstrate that the -Hawaiians possessed a language not only adapted to their former -necessities but capable of being used in introducing the arts of -civilized society and especially of pure morals, of law, and the -religion of the Bible.” - - -The above quotations are from Lorrin Andrew’s Dictionary of the -Hawaiian Language, containing some 15,500 Hawaiian words, printed in -Honolulu in 1865. - - - { a is sounded as in father - { e ,, ,, ,, ,, they - { i ,, ,, ,, ,, marine - { o ,, ,, ,, ,, note -Hawaiian vowels { u ,, ,, ,, ,, rule or as oo in moon - { ai when sounded as a diphthong resembles English - { ay - { au when sounded as a diphthong resembles ou as - { in loud - - -The consonants are h, k, l, m, n, p, and w. No distinction is made -between k and t or l and r, and w sounds like v between the penult and -final syllable of a word. - - - - - - - - -TABLE OF CONTENTS - - - CHAPTER PAGE - - Foreword iii - Introduction xi - - - PART I—LEGENDS - - I. Ai-laau, The Forest Eater 1 - II. How Pele came to Hawaii 4 - III. Pele and the Owl Ghost-god 14 - IV. The Hills of Pele 19 - V. Pele and the Chiefs of Puna 27 - VI. Pele’s Tree 35 - VII. Pele and Kaha-wali 37 - VIII. Pele and Kama-puaa 45 - IX. Pele and the Snow-goddess 55 - X. Genealogy of the Pele Family 63 - XI. Pele’s Long Sleep 72 - XII. Hopoe, the Dancing Stone 87 - XIII. Hiiaka’s Battle with Demons 96 - XIV. How Hiiaka found Wahine-omao 104 - XV. Hiiaka Catching a Ghost 111 - XVI. Hiiaka and the Seacoast Kupuas 117 - XVII. Lohiau 126 - XVIII. The Annihilation of Keoua’s Army 139 - XIX. The Destruction of Kamehameha’s Fish Ponds 146 - XX. Kapiolani and Pele 152 - - - PART II—GEOLOGICAL FACTS - - I. The Crack in the Floor of the Pacific 165 - II. Hawaiian Volcanoes 170 - III. Volcanic Activity 177 - IV. Changes in Kilauea Crater 189 - V. Foundation of the Observatory 194 - - - - -LIST OF ILLUSTRATIONS - - - Giant Tree Ferns on the Road to Kilauea Frontispiece - - PAGE - Fire Fountains in Halemaumau, Kilauea 2 - Lava Cave 16 - Decked with Leis of Plumeria 24 - Hibiscus 39 - Mokuaweoweo, Mauna Loa (in eruption 1899) 44 - Asa-Yama, Japan 52 - Ice-crested Chimborazo (Ecuador, S.A.) 60 - Mt. Shasta, California 70 - Mt. Rainier, Washington 78 - Mt. Shishaldin, Alaska 88 - Mt. Katmai, Alaska 98 - Sunset over Leahi 108 - A Storm on Mount Haleakala 118 - Lohiau 128 - Two Maori Girls in Ancient Greeting 140 - Twisted Lava at the Foot of Vesuvius 150 - Smoke Column over Mt. Pelée 160 - Kaimimiki 178 - Hawaiian Volcano Observatory 194 - Map of Hawaii 204 - - -Note:—The great volcanoes of the Hawaiian Islands on account of their -magnitude, gradual slope, character and location do not lend themselves -to interesting photography, as whatever is attempted must be done at -sea on swaying ships in rough channels some distance out and detail is -lost, hence the illustrations in this volume include many of the vast -craters forming the volcanic rim which surrounds that “Crack in the -Floor of the Pacific” over which the Hawaiian Islands are situated. - - - - - - - - -INTRODUCTION - -THE HAWAIIAN ISLANDS - - -Of all the noteworthy groups of islands of fire rock in the Pacific -Ocean, the Hawaiian Islands are the most stupendous. - -The crack in the floor of the ocean upon which they are built extends -from the large island Hawaii northwesterly about two thousand miles -toward Japan. The islands for the first four hundred miles are large -and mountainous, but as the chain is followed toward the end, the -islands quickly become mere bluffs rising out of the sea, or low coral -islands which have been built on the rims of submerged volcanoes. - -It is interesting to note that the oldest, the smallest, and the lowest -of these islands lie nearest to Japan. One of these—Midway Island—is -used as the United States mid-Pacific cable station. Properly speaking, -the Hawaiian Island group should cover all the islands in this chain -two thousand miles long. The mountains of the large islands rise from -3,000 to 14,000 feet above the sea-level. Between this majestic range -of island mountains and the “Giants of the Rockies,” along the western -coast of the United States, lies a rough ocean valley abounding in -hills and deep ravines with an average depth under the sea-surface of -about 2,600 fathoms, or 15,600 feet. - -We know very little about this valley save that its floor is covered -with evidences of volcanic action. Pumice and scoriæ appear to be -universally distributed on the bottom of the ocean. Red and gray, and -blue and green clays abound. The disintegration of pumice is given as -the chief source for the formation of this clayey matter. Sometimes the -deposits are permeated with meteoric or star dust. - -As the ocean depths draw near the island coasts, they grow more and -more shallow and become a wonderful fairy-land into which the dreamer -looks from his floating canoe. Strange branching thickets of coral lie -below, sometimes fringed with moving seaweeds and exquisitely colored -sea-mosses, while through the coral and moss swim the marvellously -painted fish of a hundred varieties. Turning and twisting in and out of -coral caves are the spotted eels or the great pink or brown -anemone-headed sea-worms. Sea-urchins and star-fish crawl lazily along -the valleys and the uplands of the coral reef. The surface of the sea -is itself covered with ceaselessly moving waves reflecting a tropical -luxuriance of color. From well-known localities hundreds of fishermen -gather spoil for the sustenance of life for themselves and their -friends. - -Wonderfully restful is the dream life of the winterless seas of the -coral caves, and yet even to-day fierce floods of boiling lava -sometimes find their way over the seashore and down over the reefs, -destroying the life of sea-moss and coral polyps, and surrounding -shells and fish and crawling slugs or swift-moving eels with floods of -turbid, boiling, death-dealing water in place of the clear waves -through which they had been accustomed to journey. - -Each island has its individual extinct craters, but no island has any -form of hot geyser action such as characterizes the Yellowstone Park of -the United States, or the region around Rotorua, New Zealand. The -nearest approach to a geyser deposit such as abounds in central Mexico -is found on Molokai and around the small crater Leahi (Diamond Head), -near Honolulu. Leahi was evidently forced up through coral reefs and -the mighty heat produced small layers of geyser-like deposits. - -The islands have been built up by lava alone. This lava rapidly falls -to pieces under the influence of sunlight and rain, thus permitting -plants, such as giant ferns, small shrubs and grasses, to take root. -These plants break up the fire-rock very rapidly and send seeds -broadcast to multiply soil-making activities. Thus a lava flow in a few -years becomes the foundation for a growing forest. - -The fire-rock, breaking through the floor of the ocean to form the -Hawaiian chain of islands, lost its power first in the far northwest -and cooled and hardened from island to island until it is now making -its last appearance on the largest and most southeasterly of all the -group, the island known by the name Hawaii. Here is still to be found -what is called the largest active crater in the world, Kilauea, and the -sister crater, Mokuaweoweo, from which come the most voluminous lava -flows, the latest one being in May, 1916. Kilauea is about 4,000 feet -altitude, while Mokuaweoweo is nearly 10,000 feet higher and is on the -summit of Mauna Loa. Professor Jaggar, the experienced volcanologist in -charge of an observing station on the brink of Kilauea, accepts the -theory of a gas connection between these two craters so that their -activity is mutual as to foam vents, but not so close that the lower -volcano affords a hydrostatic outlet to the lava in the higher crater. - -In this place it is well to note a fact which makes the scientific -study of the active fire-lake of living volcanoes a very valuable index -of coming events. Professor Jaggar says: “It has long been known that -the crust of our rocky globe rises and falls with a tide similar to -that of the ocean. From direct experiment professors of Chicago -University have recently proved a tidal movement in the solid earth up -and down of about a foot twice each day, and varying in amount through -the lunar month and the solar year. There is definitely a daily -movement marked in the lava level of the fire-pit of Kilauea, and there -is a marked semi-annual high level.” This scientific study of active -craters is still in its infancy and promises, as Professor Jaggar says, -“to create a new science in which we may hope at some not distant day -to predict the periods of volcanic eruptions and earthquakes.” - -The early Hawaiians incorporated in their legends various theories to -explain these great phenomena of nature, many of which are included in -this volume, especially those legends which cluster around Pele, the -great goddess of fire, and Hiiaka, her sister, goddess of lightning. -Other interesting legends relating to the once active but long extinct -crater Haleakala, on Maui, may be found in “Legends of Maui.” - - - - - - - - -PART I - -LEGENDS - - -I - -AI-LAAU, THE FOREST EATER - - -When Pele came to the island Hawaii, seeking a permanent home, she -found another god of fire already in possession of the territory. -Ai-laau was known and feared by all the people. Ai means the “one who -eats or devours.” Laau means “tree” or a “forest.” Ai-laau was, -therefore, the fire-god devouring forests. Time and again he laid the -districts of South Hawaii desolate by the lava he poured out from his -fire-pits. - -He was the god of the insatiable appetite, the continual eater of -trees, whose path through forests was covered with black smoke fragrant -with burning wood, and sometimes burdened with the smell of human flesh -charred into cinders in the lava flow. - -Ai-laau seemed to be destructive and was so named by the people, but -his fires were a part of the forces of creation. He built up the -islands for future life. The process of creation demanded volcanic -activity. The flowing lava made land. The lava disintegrating made -earth deposits and soil. Upon this land storms fell and through it -multitudes of streams found their way to the sea. Flowing rivers came -from the cloud-capped mountains. Fruitful fields and savage homes made -this miniature world-building complete. - -Ai-laau still poured out his fire. It spread over the fertile fields, -and the natives feared him as the destroyer giving no thought to the -final good. - -He lived, the legends say, for a long time in a very ancient part of -Kilauea, on the large island of Hawaii, now separated by a narrow ledge -from the great crater and called Kilauea-iki (Little Kilauea). This -seems to be the first and greatest of a number of craters extending in -a line from the great lake of fire in Kilauea to the seacoast many -miles away. They are called “The Pit Craters” because they are not -hills of lava, but a series of sunken pits going deep down into the -earth, some of them still having blowholes of sputtering steam and -smoke. - -After a time, Ai-laau left these pit craters and went into the great -crater and was said to be living there when Pele came to the seashore -far below. - -In one of the Pele stories is the following literal translation of the -account of her taking Kilauea: - -“When Pele came to the island Hawaii, she first stopped at a place -called Ke-ahi-a-laka in the district of Puna. From this place she began -her inland journey toward the mountains. As she passed on her way there -grew within her an intense desire to go at once and see Ai-laau, the -god to whom Kilauea belonged, and find a resting-place with him as the -end of her journey. She came up, but Ai-laau was not in his house. Of a -truth he had made himself thoroughly lost. He had vanished because he -knew that this one coming toward him was Pele. He had seen her toiling -down by the sea at Ke-ahi-a-laka. Trembling dread and heavy fear -overpowered him. He ran away and was entirely lost. When Pele came to -that pit she laid out the plan for her abiding home, beginning at once -to dig up the foundations. She dug day and night and found that this -place fulfilled all her desires. Therefore, she fastened herself tight -to Hawaii for all time.” - -These are the words in which the legend disposes of this ancient god of -volcanic fires. He disappears from Hawaiian thought and Pele from a -foreign land finds a satisfactory crater in which her spirit power can -always dig up everlastingly overflowing fountains of raging lava. - - - - - - - - -II - -HOW PELE CAME TO HAWAII - - -The simplest, most beautiful legend does not mention the land from -which Pele started. In this legend her father was Moe-moea-au-lii, the -chief who dreamed of trouble. Her mother was Haumea, or Papa, who -personified mother earth. Moemoea apparently is not mentioned in any -other of the legends. Haumea is frequently named as the mother of Pele, -as well as the heroine of many legendary experiences. - -Pele’s story is that of wander-lust. She was living in a happy home in -the presence of her parents, and yet for a long time she was “stirred -by thoughts of far-away lands.” At last she asked her father to send -her away. This meant that he must provide a sea-going canoe with mat -sails, sufficiently large to carry a number of persons and food for -many days. - -“What will you do with your little egg sister?” asked her father. - -Pele caught the egg, wrapped it in her skirt to keep it warm near her -body, and said that it should always be with her. Evidently in a very -short time the egg was changed into a beautiful little girl who bore -the name Hii-aka-i-ka-poli-o-Pele (Hiiaka-in-the-bosom-of-Pele), the -youngest one of the Pele family. - -After the care of the helpless one had been provided for, Pele was sent -to her oldest brother, Ka-moho-alii, the king of dragons, or, as he was -later known in Hawaiian mythology, “the god of sharks.” He was a -sea-god and would provide the great canoe for the journey. While he was -getting all things ready, he asked Pele where she was going. She -replied, “I am going to Bola-bola; to Kuai-he-lani; to Kane-huna-moku; -then to Moku-mana-mana; then to see a queen, Kaoahi her name and Niihau -her island.” Apparently her journey would be first to Bola-bola in the -Society Islands, then among the mysterious ancestral islands, and then -to the northwest until she found Niihau, the most northerly of the -Hawaiian group. - -The god of sharks prepared his large canoe and put it in the care of -some of their relatives, Kane-pu-a-hio-hio (Kane-the-whirlwind), -Ke-au-miki (The-strong-current), and Ke-au-ka (Moving-seas). - -Pele was carried from land to land by these wise boatmen until at last -she landed on the island Niihau. Then she sent back the boat to her -brother, the shark-god. It is said that after a time he brought all the -brothers and sisters to Hawaii. - -Pele was welcomed and entertained. Soon she went over to Kauai, the -large, beautiful garden island of the Hawaiian group. There is a story -of her appearance as a dream maiden before the king of Kauai, whose -name was Lohiau, whom she married, but with whom she could not stay -until she had found a place where she could build a permanent home for -herself and all who belonged to her. - -She had a magic digging tool, Pa-oa. When she struck this down into the -earth it made a fire-pit. It was with this Pa-oa that she was to build -a home for herself and Lohiau. She dug along the lowlands of Kauai, but -water drowned the fires she kindled, so she went from island to island -but could only dig along the beach near the sea. All her fire-pits were -so near the water that they burst out in great explosions of steam and -sand, and quickly died, until at last she found Kilauea on the large -island of Hawaii. There she built a mighty enduring palace of fire, but -her dream marriage was at an end. The little sister Hiiaka, after many -adventures, married Lohiau and lived on Kauai. - -Another story says that Pele was the daughter of Kane-hoa-lani and -Hina. The oldest and most authoritative legends say that Kane-hoa-lani -was her brother and that Hina was the creator of a flood or great tidal -wave which drove Pele from place to place over the ocean. This story -says that Pele had a husband, Wahioloa, who ran away from her with a -sister named Pele-kumu-ka-lani, and that Pele searched the islands of -the great ocean as she followed them, but never found them. At last -Pele came to Hawaii and escaped the flood by finding a home in Kilauea. -In this story she was said to have a son Menehune and a daughter Laka. -There is very little foundation for this legend. Wahioloa was a chief, -well known in the legends, of a famous family of New Zealand and other -South Sea islands. Laka was his son, who cut down trees by day which -were set up again at night by the fairies. The Menehunes were the fairy -folk of Hawaii. The story of Pele’s search for a husband has been -widely accepted by foreigners but not by the early Hawaiian writers. - -The most authoritative story of the coming of Pele to Hawaii was -published in the Hoku-o-ka-Pakipika (Star of the Pacific), in the story -of Aukele-nui-aiku, in 1861, and in another Hawaiian paper, Ke Kuokoa, -in 1864, and again in 1865. Again and again the legends give -Ku-waha-ilo as the father and Haumea as the mother of the Pele family. -Hina is sometimes said to be Ku-waha-ilo’s sister in these legends. She -quarrelled with him because he devoured all the people. The Hawaiians -as a nation, even in their traditions, have never been cannibals, -although their legends give many individual instances of cannibalism. -The Pele stories say that “Ku-waha-ilo was a cannibal,” and “Haumea was -a pali [precipice or a prominent part of the earth].” - -The Hawaiians, it is safe to say, had no idea of reading -nature-thoughts into these expressions, thus making them -“nature-myths.” They probably did not understand that Ku-waha-ilo might -mean destructive earth forces, and Haumea might mean the earth itself -from whom Pele, the goddess of fire, and Na-maka-o-ka-hai, the goddess -of the sea, were born. It is, however, interesting to note that this is -the fact in the legends, and that it was in a conflict between the two -sisters that Na-maka-o-ka-hai drove Pele to the Hawaiian Islands. - -A greater sorcerer married Na-maka-o-ka-hai. After a time he saw Pele -and her beautiful young sister Hiiaka. He took them secretly to be his -wives. This sorcerer was Au-kele-nui-a-iku. Au might mean “to swim,” -and kele “to glide,” or “slip smoothly along.” The name then might mean -“the great smoothly swimming son of Iku.” He could fly through the -heavens, swim through the seas, or run swiftly over the earth. By magic -power he conquered enemies, visited strange lands, found the fountain -of the water of life, sprinkled that water over his dead brothers, -brought them back to life, and did many marvellous deeds. But he could -not deliver Pele and Hiiaka from the wrath of their sister. High tides -and floods from the seas destroyed Pele’s home and lands. Then the -elder brother of Pele—Ka-moho-alii, the shark-god—called for all the -family to aid Pele. Na-maka-o-ka-hai fought the whole family and -defeated them. She broke down their houses and drove them into the -ocean. There Ka-moho-alii provided them with the great boat -Honua-i-a-kea (The great spread-out world) and carried them away to -distant islands. - -Na-maka-o-ka-hai went to the highest of all the mythical lands of the -ancestors, Nuu-mea-lani (The raised dais of heaven). There she could -look over all the seas from Ka-la-kee-nui-a-Kane to Kauai, i.e., from a -legendary land in the south to the most northerly part of the Hawaiian -Islands. Pele carried her Paoa, a magic spade. Wherever they landed she -struck the earth, thus opening a crater in which volcanic fires burned. -As the smoke rose to the clouds, the angry watching one rushed from -Nuu-mea-lani and tried to slay the family. Again and again they -escaped. Farther and farther from the home land were they driven until -they struck far out into the ocean. - -Na-maka-o-ka-hai went back to her lookout mountain. After a long time -she saw the smoke of earth-fires far away on the island Kauai. Pele had -struck her Paoa into the earth, dug a deep pit, and thrown up a large -hill known to this day as the Puu-o-Pele (The hill of Pele). It seemed -as if an abiding-place had been found. - -But the sister came and fought Pele. There is no long account of the -battle. Pele was broken and smashed and left for dead. She was not -dead, but she left Kauai and went to Oahu to a place near Honolulu, to -Moanalua, a beautiful suburb. There she dug a fire-pit. The earth, or -rather the eruption of lava, was forced up into a hill which later bore -the name Ke-alia-manu (The-bird-white-like-a-salt-bed or -The-white-bird). The crater which she dug filled up with salt water and -was named Ke-alia-paa-kai (The-white-bed-of-salt, or Salt Lake). - -Pele was not able to strike her Paoa down into a mountain side and dig -deep for the foundations of her home. She could find fire only in the -lowlands near the seashore. The best place on Oahu was just back of -Leahi, the ancient Hawaiian name for Diamond Head. Here she threw up a -great quantity of fire-rock, but at last her fires were drowned by the -water she struck below. - -Thus she passed along the coast of each island, the family watching and -aiding until they came to the great volcano Haleakala. [1] There Pele -dug with her Paoa, and a great quantity of lava was thrown out of her -fire-pit. - -Na-maka-o-ka-hai saw enduring clouds day after day rising with the -colors of the dark dense smoke of the underworld, and knew that her -sister was still living. - -Pele had gained strength and confidence, therefore she entered alone -into a conflict unto death. - -The battle was fought by the two sisters hand to hand. The conflict -lasted for a long time along the western slope of the mountain -Hale-a-ka-la. Na-maka-o-ka-hai tore the body of Pele and broke her lava -bones into great pieces which lie to this day along the seacoast of the -district called Kahiki-nui. The masses of broken lava are called -Na-iwi-o-Pele (The bones of Pele). - -Pele was thought to be dead and was sorely mourned by the remaining -brothers and sisters. Na-maka-o-ka-hai went off toward Nuu-mea-lani -rejoicing in the destruction of her hated enemy. By and by she looked -back over the wide seas. The high mountains of the island Hawaii, snow -covered, lay in the distance. But over the side of the mountain known -as Mauna Loa she saw the uhane, the spirit form of Pele in clouds of -volcanic smoke tinged red from the flames of raging fire-pits below. - -She passed on to Nuu-mea-lani, knowing that she could never again -overcome the spirit of Pele, the goddess of fire. - -The Pele family crossed the channel between the islands and went to the -mountain side, for they also had seen the spirit form of Pele. They -served their goddess sister, caring for her fires and pouring out the -destructive rivers of lava at her commands. - -As time passed they became a part of the innumerable multitude of -au-makuas, or ghost-gods, of the Pit of Pele, worshipped especially by -those whose lives were filled with burning anger against their -fellow-men. - -The acceptable offerings to Pele were fruits, flowers, garlands (or -leis), pigs (especially the small black pig of tender flesh and -delicate flavor), chickens, fish, and men. When a family sent a part of -the dead body of one of the household, it was with the prayer that the -spirit might become an au-makua, and especially an unihipili au-makua. -This meant a ghost-god, powerful enough to aid the worshipper to pray -other people to death. - -Pele is said to have become impatient at times with her brothers and -sisters. Then she would destroy their pleasure resorts in the valleys. -She would send a flood of lava in her anger and burn everything up. - -Earthquakes came when Pele stamped the floor of the fire-pit in anger. - -Flames thrusting themselves through cracks in a breaking lava crust -were the fire-spears of Pele’s household of au-makuas or ghost-gods. - -Pele’s voice was explosive when angry. Therefore it was called “pu.” -When the natives first heard guns fired they said that the voice of the -gun was “pu.” It was like the explosions of gas in volcanic eruptions, -and it seemed as if the foreigners had persuaded Pele to assist them in -any trouble with the natives. - - - - - - - - -III - -PELE AND THE OWL GHOST-GOD - - -Many, many years after Pele’s angry sister Na-maka-o-ka-hai had driven -her from the island Kauai and after the land had many dwellers therein, -a quarrel arose between two of the highest chiefs of the island. They -were named Koa and Kau. It did not become an open conflict immediately, -but Koa was filled with such deep hatred that he was ready to employ -any means to destroy his enemy. - -There was a mighty Kupua, or dragon of the Pii family, at that time on -Kauai. These dragons had come, according to the legends, to the -Hawaiian Islands from the far-away lands of Kuai-he-lani, as attendants -on the first young chief Kahanai-a-ke-Akua -(The-boy-brought-up-by-the-gods). These dragons had the mana, or magic -power of appearing as men or as dragons according to their desire. - -This dragon was named Pii-ka-lalau, or Pii, the one dwelling at -Ka-lalau. He was supposed to be semi-divine. His home was on the crest -of an almost inaccessible precipice up which he would rush with -incredible speed. Koa, the angry chief, came to this precipice and -called Pii to come to him. There they plotted the death of Kau, the -enemy. Assuming the appearance of a splendidly formed young man, Pii -went down among the natives with Koa to watch for an opportunity to -seize Kau. - -After a time Kau was lured to go at night to a house far from his own -home. As he entered the door he received a heavy blow which smashed the -bones of one shoulder and laid him prostrate. A great giant leaped out, -thrusting an enormous spear at him. Kau was one of the most skilful of -all chiefs in what was known as “spear practice.” He avoided the -thrusts and leaped to his feet. He had a wooden dagger as his only -weapon, but could not get near enough to the giant to use it. - -Just as he was becoming too weary to move, his wife, who had followed -him, hurled rocks, striking the giant’s face, then seizing her husband -fled with him homeward. - -There followed a great battle in which Pii attacked all the warriors -belonging to the wounded chief. The legends say that “this giant was -twelve feet high, he had eyes as large as a man’s fist, and an immense -mouth full of tusks like those of a wild hog. His legs were as large as -trees, and his weight was such that wherever he stepped there were -great holes in the ground.” - -The warriors fled as this mighty giant charged upon them. Suddenly they -stopped and rushed back. Their chief’s wife had caught an ikoi, a heavy -piece of wood fastened to a long, stout cord. This she hurled so that -it twisted around him and bound his arms to his sides. Stones and -spears beat upon him, but he broke the coco-fibre cords of the ikoi and -again drove the warriors before him, trying to gain the house where the -wounded chief Kau was lying. - -There was an old prophetess who had rushed to the side of her master -when he was brought to his home. She was one of the worshippers of -Pele, the fire-goddess of the island Hawaii. Powerful were her prayers -and incantations. - -Soon out of the clear sky above the conflict appeared Pele hurling a -fierce bolt of lightning at the giant. It struck the ground at his -feet, almost overthrowing him. A second flash of lightning blinded and -stunned him. - -It was a curious element of old Hawaiian belief, but they did believe -that demi-gods and supernatural beings had au-makuas, or ghost-gods, -the spirits of their ancestors, to whom they prayed and offered -sacrifice as if they were common people and needed ghost-gods to take -care of them. - -Pii, smitten by this new danger, called for Pueo, his most mighty -ghost-god. Pele’s fire-darts were falling upon him and he was near -death. Then came Pueo flying down from the steep places of the -mountain. Pueo was a great owl in which dwelt one of the most powerful -of Pii’s ancestors. - -Pueo hovered over the head of Pii facing Pele. Whenever Pele hurled her -fiery darts, the owl swiftly thrust his head from side to side, -catching them in his beak, and with a shake of the head tossing them -off to the ground. - -Then came the warriors in a great body around the giant and his -ghost-god. Thickly flew their spears and darts. Great clouds of stones -were hurled, and both Pii and his owl-god were grievously wounded. -Pele’s flashes of lightning were coming with great rapidity. - -The giant called to his au-makua to fly to the mountains, and then, -suddenly changing himself into his dragon form, he dashed up the -precipice toward his home. - -The warriors were so surprised at the wonderful change that they forgot -to fight, and only realized that this dragon was their enemy when they -saw him far out of the reach of their best weapons. They could see that -dragon leaping from stone to stone, and swiftly gliding up the steep -precipice. He escaped to his home in the mountain recesses and -nevermore troubled the chief by the sea. His employer was killed in a -later battle. Pele returned to her home in the volcano Kilauea. - - - - - - - - -IV - -THE HILLS OF PELE - -NA PUU O PELE - - -Through the fleeting hours of Tuesday, January eighth, in the year -nineteen hundred and seven, earthquakes were felt all over the island -of Hawaii. Soon after midnight as the stars of the new day Wednesday, -January ninth, looked down on the melting snows of Mauna Loa, a -glorious fire-light broke out on the southern slope. This light filled -the sky above the mountain and was visible from all parts of the -island. - -The Hawaiians said “Pele has come again.” For some hours great floods -of lava poured forth with extraordinary activity, quickly covering a -vast area of land on the side of the mountain about four thousand feet -below the summit crater. Then as the brilliant light of the sun took -the place of the glow of volcanic fires, clouds of eruptive gases and -smoke marked the course of the lava in its flow down the mountain side. -Moreover, for nearly two days the lava found an underground channel -from which it burst forth at times with explosions attended by -earthquakes which shook the western coast of the island. Puffs of smoke -by day and pillars of fire by night marked the course of this -underground channel. Thus for nearly three days the country throbbed -with excitement because of the uncertainty attending the continued -action of the lava flow. Then came Friday evening and a sky flooded -with an ocean of fire. The lava burst from the side of the mountain -about half-way between the summit and the sea in magnificent tossing -waves, a river hundreds of feet across, dashing over old lava flows, -burning the ferns and trees of the forest which had grown on lava a -hundred years and more of age. Down it forced its way, sometimes -cooling in great stone masses, crunching and crushing against each -other, sometimes a rough mass of cinders resting upon a moving bed of -fire and sometimes a swiftly moving liquid stream pushing from under a -cooling surface and continually pressing downward toward the sea. - -Meanwhile, as this lava flow was making its descent, another branch -broke away westward. A little hill of lava frozen ages before into a -massive breastwork of black stone standing in the front of this flow of -1907 divided it so that this western branch took its own way to the -ocean beach. Thus this mighty force of melted rock from the underworld -hurled its vast mass down the mountain, piling itself over all life in -its path and leaving only towering heaps of desolation to cover the -earth. Between these two branches of the lava river lay stretched a -tract of ancient lava several miles wide, desolate and dreary save for -small clumps of trees and patches of ferns and grass. - -At the end of this uncovered old lava two symmetrical mounds rise from -the rugged splintered rocks. These are marked on the maps of the large -island as “Na Puu o Pele” (The hills of Pele). - -In the summer of 1905 two friends journeyed across the desolate country -which has been made more desolate by the eruption of 1907. Wearied by -the hours passed in travelling over lava sharp as broken glass these -friends found a grass-covered resting-place and there waited for their -fatigue to pass away. In a little while some Hawaiians drew near. - -“Aloha oukou [Friendship to you]!” was the greeting to them. - -“Aloha olua [Friendship to you also]!” was the reply. - -“This place is deserted by almost all life. Surely one cannot expect it -to add any story to Hawaiian mythology.” - -“Ay, there is a story which belongs to the two hills of Pele down by -the sea.” - -That summer day, on the lava of long ago, so long ago that its date is -not recorded, we heard the story of the chiefs of Kahuku and the fiery -and voluptuous goddess of the volcanic forces of the Hawaiian Islands. - -Kahuku, the land now under past and present lava flows, was at one time -luxuriant and beautiful. The sugar-cane and taro beds were bordered by -flowers and shaded by long-branching trees. Villages here and there -marked the population which supported the chiefs of Kahuku. - -Two of the young chiefs were splendid specimens of savage manhood. They -both excelled in the sports and athletic feats which were the chief -occupation of those days. Wherever a hillside was covered with grass -and the ground properly sloping, holua races were carried on. Very -narrow sleds (holua) with long runners were used in these races. - -Maidens and young men vied with each other in mad rushes over the holua -courses. Usually the body was thrown headlong on the sled as it was -pushed over the brink of the little hill at the beginning of the slide. -Sometimes the more courageous riders would rest on hands and knees -while only the very skilful dared stand upright during the swift -descent. - -Pele, the goddess of fire, loved this sport and often appeared as a -beautiful and athletic princess. She carried her sled with her to -Kahuku to the holua hillside, and easily surpassed all the women in -grace and daring. - -Soon the two handsome young chiefs saw her and challenged her to race -with them. For hours they sported together, the chiefs led captive by -the charms of the goddess. - -Jealous of each other, they strove to win Pele each to his own home. -Thus the days passed by, filled with sports and pleasures. - -At last the young men became suspicious of their companion, her love -was so fitful and capricious, sometimes burning with a raging fire -toward her friends and sometimes filled with hot anger on very slight -provocation. - -At last a warning came that this beautiful stranger might be the -goddess Pele from the other side of the island; that her home was in -Halemaumau (The continuing house) of the volcano Kilauea; her -attendants the always leaping flames; the caves filled with rolling -waves of fire her dwelling-rooms; that she carried the control of the -fires of the underworld with her wherever she went. - -The young chiefs talked together concerning their experiences and then -began to draw away from their dangerous visitor. - -But Pele made it difficult for them to escape from her presence. She -continually called them to race with her. - -At last the grass began to die. The soil became warm, and the heat -intense. Slight earthquakes made themselves felt. The tides were more -snappy as they cast their surf waves along the beach. - -The chiefs became afraid. Pele saw it and was overcome with anger. Her -appearance changed. Her hair floated out in tangled masses, touched by -the breath of hot winds. Her arms and limbs shone as if enwrapped with -fire. Her eyes blazed like lightning, and her breath poured forth in -volumes of smoke. In great terror the chiefs rushed toward the sea. - -Pele struck the ground heavily with her feet. Again and again she -stamped in wrath. Earthquakes swept the lands of Kahuku. Then the awful -fiery flood broke from the underworld, and swept down over Kahuku. On -the crest of the falling torrent of fire rode Pele, flashing the fires -of her anger in great explosions above the flood. - -The chiefs tried to flee toward the north, but Pele hurled the fiercest -torrents beyond them to turn them back. Then they fled toward the -south, but Pele again forced them back upon their own lands. - -Then they hurried down to the beach, hoping to catch one of their -canoes and escape on the ocean. Quickly these young men leaped on. -Swiftly came the fiery flood behind them. Pele was urging the -underworld forces to their utmost speed. Shrieking like fierce, -whistling winds, tearing her hair and throwing it away in bunches, Pele -sped after the chiefs. The floods of lava, obeying the commands of the -goddess, spread out over all the land of the chiefs so that from the -mountain to the sea the luxuriant lands became desolate. - -Nearer and nearer to the sea came the swift runners. It seemed as if -they had found the way of escape, for the surf waves waited eagerly to -welcome them, and a canoe lay near the beach. - -But Pele leaped from the flowing lava and threw her burning arms around -the nearest one of her former lovers. In a moment the lifeless body was -thrown to one side. The lava piled itself up around it, while at the -command of Pele a new gush of lava rose up like a fresh crater and -swallowed up all that was left. - -The other chief was petrified by fear and horror. In a moment Pele -seized him and called for another outburst of lava, which rose up -rapidly around them. In a few minutes the Hills of Pele were built. - -Thus the lovers of Pele died and thus their tombs were made. For many -years, even from ancient times, they have marked the destruction of the -beautiful lands of Kahuku. - -Later lava flows have turned aside to spare the monuments of the chiefs -with whom Pele played for a time, and the two hills of Pele are still -seen near the shore of the ocean. - - - - - - - - -V - -PELE AND THE CHIEFS OF PUNA - -KUMU-KAHI - - -According to the legends, Pele was very quickly angered. Her passions -were as turbulent as the lake of fire in her crater home. Her love -burned, but her anger devoured. She was not safe. - -Kumu-kahi was a chief who pleased Pele. According to the legends he was -tall, well built, and handsome, and a great lover of the ancient games. -Apparently he had known Pele only as a beautiful young chiefess; for -one day, when he was playing with the people, an old woman with fiery -eyes came to him demanding a share in the sports. He ridiculed her. She -was very persistent. He treated her with contempt. In a moment her -anger flashed out in a great fountain of volcanic fire. She chased the -chief to the sea, caught him on the beach, heaped up a great mound of -broken lava over him, and poured her lava flood around him and beyond -him far out into the ocean. - -Thus the traditions say Cape Kumu-kahi, the southeast point of the -island Hawaii, was formed. Here kings, chiefs, and priests have come -for ages to build great piles of lava rock with many ceremonies. The -natives call these “funeral mounds” and name them after the builders, -although the persons themselves were seldom placed underneath in -burial. - -When Hawaiians, who had been ill, recovered, they frequently vowed to -make a “journey of health.” This meant that they came to the place now -known as Hilo Bay. There they bathed by the beautiful little Coconut -Island, fished up by the demi-god Maui. There they swam around a stone -known as Moku-ola (The-island-of-life). Then they walked along the -seashore day after day until they were below the volcano of Kilauea. -They went up to the pit of Pele, offered sacrifices, and then followed -an overland path back to Hilo. It was an ill omen if for any reason -they went back by the same path. They must make the “journey of health” -with the face forward. Hopoe (The dancing stone), Kapoho (The green -lake), and Kumu-kahi were among the places which must be visited. They -all have their Pele legends. - -On the shortest path from Kumu-kahi to Kilauea is a great field of many -acres of lava stumps. These, according to the best theories, were made -by immense floods of lava pouring down upon large forests of living -trees. Lava always cools rapidly on the surface, therefore, as the lava -spread out through the forest, very soon there was a great floor of hot -black stone pierced by a multitude of trees. Some of these burned very -slowly. The flowing lava would easily push itself up through the small -opening around a burning tree and would keep on pushing and building up -a higher and higher cone of lava as the tree burned away, until the -tree was destroyed. These cones rise sometimes ten to fifteen feet -above the lava floor. They frequently have well-preserved masses of -charcoal as their core. This is nature’s method of making lava stumps. -This field of hundreds of lava stumps has a different origin according -to the legends. - - - - -PAPA-LAU-AHI - -Papa-lau-ahi (The-fire-leaf-smothered-out) was a chief who at one time -ruled the district of Puna. He excelled in the sports of the people. It -was his great delight to gather all the families together and have -feasts and games. He challenged the neighboring chiefs to personal -contests of many kinds and almost always was the victor. - -One day the chiefs were sporting on the hillsides around a plain where -a multitude of people could see and applaud. Pele heard a great noise -of shouting and clapping hands and desired to see the sport. In the -form of a beautiful woman she suddenly appeared on the crest of one of -the hills down which Papa-lau-ahi had been coasting. Borrowing a sled -from one of the chiefs she prepared to race with him. He was the more -skilful and soon proved to her that she was beaten. Then followed -taunts and angry words and the sudden absolute loss of all self-control -on the part of Pele. She stamped on the ground and floods of lava broke -out, destroying many of the chiefs as they fled in every direction. - -The watching people, overcome with wonder and fear, were turned into a -multitude of pillars [2] of lava, never changing, never moving through -all the ages. - -Papa-lau-ahi fled from his antagonist, but she rode on her fiery surf -waves, urging them on faster and faster until she swept him up in the -flames of fire, destroying him and all his possessions. - - - - -KE-LII-KUKU - -Another chief was the one who was called in Hawaiian legends, -Ke-lii-kuku (The-Puna-chief-who-boasted). He was proud of Puna, -celebrated as it was in song and legend. - - - “Beautiful Puna! - Clear and beautiful, - Like a mat spread out. - Shining like sunshine - Edged by the forest of Malio.”—Ancient Chant. - - -Ke-lii-kuku visited the island Oahu. He always boasted that nothing -could be compared with Puna and its sweet-scented trees and vines. - -He met a prophet of Pele, Kane-a-ka-lau, whose home was on the island -Kauai. The prophet asked Ke-lii-kuku about his home land. The chief was -glad of an opportunity to boast. According to the “Tales of a Venerable -Savage” the chief said: “I am Ke-lii-kuku of Puna. My country is -charming. Abundance is found there. Rich sandy plains are there, where -everything grows wonderfully.” - -The prophet ridiculed him, saying: “Return to your beautiful country. -You will find it desolate. Pele has made it a heap of ruins. The trees -have descended from the mountains to the sea. The ohia [3] and puhala -[4] are on the shore. The houses of your people are burned. Your land -is unproductive. You have no people. You cannot live in your country -any more.” - -The chief was angry and yet was frightened, so he told the prophet that -he would go back to his own land and see if that word were true or -false. If false, he would return and kill the prophet for speaking in -contempt of his beautiful land. Swiftly the oarsmen and the mat sails -took the chief back to his island. As he came around the eastern side -of Hawaii he landed and climbed to the highest point from which he -could have a glimpse of his loved Puna. There in the distance it lay -under heavy clouds of smoke covering all the land. When the winds -lifted the clouds, rolling them away, he saw that all his fertile plain -was black with lava, still burning and pouring out constantly volumes -of dense smoke. The remnants of forests were also covered with clouds -of smoke through which darted the flashing flames which climbed to the -tops of the tallest trees. - -Pele had heard the boasting chief and had shown that no land around her -pit of fire was secure against her will. - -Ke-lii-kuku caught a long vine, hurled it over a tree, and hung -himself. - - - - -KA-PA-PALA - -Another chief by the name of Ka-pa-pala heard of Pele. He went to the -edge of the crater and there found a group of beautiful women. He was -welcomed by Pele. They delighted in each other. Many were the games and -contests. The chief was so frequently the victor that at last he -boasted that he could ride his surf-board on the waves of her lake of -fire. She was angry at the thought that he dared to desecrate her -sacred home. He defied her, caught his surf-board, threw it on a wave -as it struck the encircling wall, then leaped on his board and launched -out on the fire-waves. It is said that, to show his contempt for the -power of Pele, he even stood on his head and was carried safely for a -time on the crest of the red rolling surf. - -Pele became very angry as she saw him fleeing from her over the lake of -fire, so she called to her fire-servants, the au-makuas, or ghost-gods, -of the crater, and they hurled other fire-waves across the lake against -the one the chief was riding. These twisted and turned that wave. They -broke its crest. The chief and his surf-board were tossed up in a -whirlpool of fire. Then he dropped into the heart of the flame and was -lost. - - - - - - - - -VI - -PELE’S TREE - - -Ohia-lehua [5] is the native name for a tree which abounds in Puna, the -region of the volcanic home of the goddess Pele. It has a continual -growth of delicately shaded leaves. The young leaf, pink tinted, comes -as the old leaf shading into gray falls from the tree. Flowers which -are like beautiful red fringed balls are always found glorifying the -varicolored foliage. Here honey-loving birds and bees find their best -feeding-places. - -The ohia forests grow abundantly and rapidly on lava even recently -thrown out by the eruptions from Pele’s lake of fire. The ohia roots -seem to find food and drink, where the numerous cracks of a lava field -open in every direction, and vie with the tree ferns in making life -take the place of the desolation caused by the volcanic floods. - -About half way between the city of Hilo and the volcano Kilauea, there -stood for many, many years an old ohia tree. It was so old that it had -become legendary and was known as “Ka laau o Pele” (The tree of Pele). -Whenever a native came near this tree, he began to search for certain -leaves or fruits which he could lay beneath the tree as an offering -before he dared to try to pass beyond. These sacrifices were supposed -to appease the wrath of the goddess and assure the traveller safe -passage through Pele’s dominions. - - - - - - - - -VII - -PELE AND KAHA-WALI - - -For a long, long time the Hawaiians have had the proverb “Never abuse -an old woman; she might be Pele.” - -This saying was applied to several legends, but it belonged especially -to the story of her punishment of Kaha-wali. Kaha-wali was a chief born -and brought up on the island Kauai. This island was one of the first on -which volcanic fires were extinct. It became “The Garden Island.” It -was the most luxuriant in vegetation. Its hillsides were covered with -grass which afforded the very best facilities for sliding down hill. - -Hee-nalu meant “surf-riding,” Heeholua meant “sled-riding,” or sliding -down grassy hillsides. The sleds were usually made of hard, dark kauila -[6] wood. Runners made from this wood became very smooth and highly -polished. They were seven, twelve, or even eighteen feet long. They -were turned up a little at the front end, where they were two to four -inches apart. They were fastened together with a number of crosspieces -almost the full length of the runners. At the rear end the runners were -about six inches apart. There were long side-pieces almost the full -length of the sled. Sometimes a narrow piece of matting was fastened -over the whole length of the sled, although usually only a small piece -was provided for the chest to rest upon. The person using the sled -grasped the right-hand side stick with his right hand, then, running -swiftly to the brow of the hill, caught the stick of the left side and, -throwing himself on the sled, hurled it over the edge and down the -hill, sometimes sliding one hundred to two hundred yards or more. The -sled was so narrow and the difficulty of staying on it so great, that -it became one of the most interesting contests in which chiefs and -people delighted. Much practice was necessary before the rider could -maintain his or her balance, guide the sled, and gain a velocity which -would carry them far beyond any competitor. Sometimes when the holua -track was worn close down to the earth, grass, rushes, and even leaves, -were carefully strewn over the ground to make easy gliding for the -polished runners. - -Kaha-wali excelled all the Kauai chiefs in this sport, so he determined -to test his skill on the other islands. He had heard of a beautiful -young chiefess on the distant island Hawaii who was a wonderful holua -rider. His first great contest should be with Pele. He prepared for a -long journey, and a stay of many months or even years. Some authorities -have placed the time of this visit to Hawaii as about the year 1350. - -Kaha-wali filled his canoes with choice sleds, mats, cloaks, -calabashes, spears, in fact, all the property needed for use during the -visit he had in mind. He took his wife, Kanaka-wahine, his two -children, his sister Koai, his younger brother, and Ahua, one of the -young chiefs who was his aikane (intimate friend), and also his -necessary retainers and their baggage, and among the most cherished of -all, his favorite pig, Aloi-puaa. This pig was so important that its -name has been made prominent in all the Kaha-wali legends. - -They journeyed from island to island. Evidently his father, -O-lono-hai-laau, and others of the family came as far as the island -Oahu and there remained. - -Kaha-wali passed on to Hawaii and landed at Kapoho in the district of -Puna. Apparently the chiefs of this part of the island made Kaha-wali -welcome, for he built houses for himself and his retainers and settled -down as if he belonged to the country. - -The visitors from Kauai entered heartily into the sports of the people -and after a time climbed some lava hills and began holua races. These -hills were composed of lava, which easily turned into rich soil when -subdued by alternate rain and sunshine. Grass and ferns soon clothed -them with abundant verdure. Holua courses were laid out, and the chiefs -had splendid sport. Crowds came to watch and applaud. Musicians, -dancers, wrestlers, and boxers added to the interest. - -Kaha-wali and Ahua were frequently racing with each other. After each -race there were dancing and games among the people. One day while -racing Kaha-wali stuck his spear, which was peculiarly broad and long, -into the ground at the end of the race course, then climbed the hill -which bore the name Ka-hale-o-ka-mahina (The-house-of-the-moon). Ellis, -who wrote the story of the missionary tour of 1823, said that the race -course was pointed out to him as Ka-holua-ana-o-Kaha-vari -(The-sliding-place-of-Kaha-vari). He thus describes the hill: “It was a -black frowning crater about one hundred feet high, with a deep gap in -the rim on the eastern side from which the course of a current of lava -could be distinctly traced.” - -A woman of ordinary appearance came to the hilltop as Kaha-wali and -Ahua prepared for a race. She said: “I wish to ride. Let me take your -holua.” The chief replied: “What does an old woman like you want with a -holua? You do not belong to my family, that I should let you take -mine.” Then she turned to Ahua and asked for his holua. He kindly gave -it to her. Together the chief and the woman dashed to the brow of the -hill, threw themselves on their holuas and went headlong down the steep -course. The woman soon lost her balance. The holua rolled over and -hurled her some distance down the hill. She challenged the chief to -another start, and when they were on the hilltop asked him for his -papa-holua. She knew that a high chief’s property was very sacred and -could not be used by those without rank. - -Kaha-wali thought this was a common native and roughly refused her -request, saying: “Are you my wife [i.e., my equal in rank], that you -should have my holua?” Then he ran swiftly, started his holua, and sped -toward the bottom of the hill. - -Anger flashed in the face of the woman, for she had been spurned and -deserted. Her eyes were red like hot coals of fire. She stamped on the -ground. The hill opened beneath her and a flood of lava burst forth and -began to pour down into the valley, following and devastating the holua -course, and spreading out over the whole plain. - -Assuming her supernatural form as the goddess of fire, Pele rode down -the hill on her own papa-holua on the foremost wave of the river of -fire. She was no longer the common native, but was the beautiful young -chiefess in her fire-body, eyes flaming and hair floating back in -clouds of smoke. There she stood leaning forward to catch her -antagonist, and urging her fire-waves to the swiftest possible action. -Explosions of bursting lava resounded like thunder all around her. -Kaha-wali leaped from his holua as it came to the foot of the hill, -threw off his kihei (cloak), caught his spear, and, calling Ahua to -follow, ran toward the sea. - -The valley quickly filled with lava, the people were speedily swallowed -up. Kaha-wali rushed past his home. Ellis says: “He saw his mother who -lived at Ku-kii, saluted her by touching noses, and said, ‘Aloha ino oe -eia ihonei paha oe e make ai, ke ai manei Pele’ [Compassion rest on -you. Close here perhaps is your death. Pele comes devouring]. - -“Then he met his wife. The fire-torrent was near at hand. She said: -‘Stay with me here, and let us die together.’ He said: ‘No, I go! I -go!’” - -So he left his wife and his children. Then he met his pet hog, -Aloi-puaa, and stopped for a moment to salute it by rubbing noses. The -hog was caught by Pele in a few moments and changed into a great black -stone in the heart of the channel and left, as the centre of the river -of fire flowed on to destroy the two fleeing chiefs.—Rocks scattered -along the banks of this old channel are pointed out as the individuals -and the remnants of houses destroyed by Pele. - -The chiefs came to a deep chasm in the earth. They could not leap over -it. Kaha-wali crossed on his spear and pulled his friend over after -him. On the beach he found a canoe left by his younger brother who had -just landed and hastened inland to try to save his family. Kaha-wali -and Ahua leaped into the boat and pushed out into the ocean. - -Pele soon stood on the beach hurling red-hot rocks at him which the -natives say can still be seen lying on the bottom of the sea. Thus did -Kaha-wali learn that he must not abuse an old woman, for she might be -Pele. - - - -—The story often ends with the statement that Kaha-wali joined his -father on the island Oahu and there remained. Other legends say he went -to Kauai and there gathered a company of the most powerful priests to -return to Hawaii for the destruction of Pele and her volcanic fires. - -Six of these priests, according to Mrs. Rufus Lyman, who owned the land -of this adventure and whose descendants still hold the same, came to -Hawaii with the defeated Kaha-wali. These were Hale-mau-mau, Ka-au-ea, -Uwe-kahuna, Ka-ua-nohu-nohu, Ka-lani-ua-ula, and Ka-pu-e-uli. - -They took their positions near Kilauea and challenged Pele, crying out: -“Where is that strange and wonderful woman?” Ka-au-ea (The fiery -current) and Uwe-kahuna (priest weeping) and Hale-mau-mau (House of -ferns) were kahunas, or priests of wonderful power. They were the only -ones who left their names to localities in the neighborhood of Kilauea. - -Hale-mau-mau had his house of ferns for a long time upon a precipice, -back of the present Volcano House. From there the name has been changed -both in meaning and location to the lava pit, the pit of Pele, in the -living lake of fire, where it is called Hale-mau-mau -(the-enduring-house). Ka-au-ea was the name given to a precipice in the -walls of the crater. Uwe-kahuna was a high hill on the northwestern -side of the crater, overlooking the fire-pit and the region around -Kilauea. These priests who were also of the rank of chiefs were all -killed by Pele except Kaha-wali, who escaped to Oahu.— - - - - - - - - -VIII - -PELE AND KAMA-PUAA - -Note: The adventure of the demi-god Kama-puaa has been given in “The -Legends of Old Honolulu.” But because it is one of the most widely told -of the Pele stories, it is repeated here. - - -Kama-puaa was born on the island of Oahu, where he was known as a very -powerful and destructive monster, also as a peculiarly handsome and -even lovable chief. He was a kupua—a being who could appear at will as -an animal or man. He usually appeared as a man, but when his brutal -desires to destroy overcame him or when he wished to hide from any one -he adopted the form of a hog. He had the two natures, human and brutal. -He had been endowed with super-human powers, according to the legends, -and was many times called Puaa-akua (Hog-god) of Oahu. - -There is a curiously marked fish with an angular body and very thick -skin, which is said by the Hawaiians to sometimes utter a grunting -sound. It is named the Humuhumu-nukunuku-a-puaa -(The-grunting-angular-pig). It was claimed that the hog-man could -change himself into this fish as easily as into a hog. - -An ancient chant thus described him: - - - “O Kama-puaa! - You are the one with rising bristles. - O Rooter! O Wallower in ponds! - O remarkable fish of the sea! - O youth divine!” - - -Kama-puaa had a beautiful magic shell—the leho. This was a fairy boat -in which he usually journeyed from island to island. When he landed he -took this shell in his hands and it grew smaller and smaller until he -could tuck it away in his loin cloth. When he sailed away alone it was -just large enough to satisfy his need. If some of his household -travelled with him, the canoe became the large ocean boat for the -family. - -Some of the legends say that as a fish Kama-puaa swam through the seas -to Hawaii, but others say that he used his leho boat, visited the -different islands and passed slowly to the southeastern point of Hawaii -to Cape Kumu-kahi. - -He crossed the rough beds of lava, left by recent eruptions. He -threaded his way through forests of trees and ferns and at last stood -on the hills looking down upon the lake of fire. Akani-kolea was the -hill upon which he stood clearly outlined against the sky. - -Here was Ka-lua-Pele (The-pit-of-Pele), the home of the goddess of -fire. Here she rested among glorious fountains of fire; or, rising in -sport, dashed the flaming clouds in twisted masses around the -precipices guarding her palace. Here Kama-puaa looked down upon a -fire-dance, wherein Pele and her sisters, wrapped in filmy gowns of -bluish haze, swept back and forth over the lake of fire, the pressure -of their footfalls marked by hundreds of boiling bubbles rising and -bursting under their tread, until the entire surface was a restless sea -covered with choppy waves of fire. - -Suddenly a great cloud concealed the household, then rolled away, and -all the surrounding cliffs were clearly revealed. One of the sisters -looking up saw Kama-puaa and cried out: “Oh, see that fine-looking man -standing on Akani-kolea. He stands as straight as a precipice. His face -is bright like the moon. Perhaps if our sister frees him from her tabu -he can be the husband of one of us.” - -The sisters looked. They heard the tum-tum-tum of a small hand-gourd -drum, they saw a finely formed athletic stranger, who was dancing on -the hilltop, gloriously outlined in the splendor of the morning light. - -Pele scorned him and said: “That is not a man, but a hog. If I ridicule -him he will be angry.” Then she started the war of taunting words with -which chiefs usually began a conflict. She called to him giving him all -the characteristics of a hog. He was angry and boasted of his power to -overcome and destroy the whole Pele family. Pele thought she could -easily frighten him and drive him off, so she sent clouds of -sulphur-smoke and a stream of boiling lava against him. To her surprise -he brushed the clouds away, with a few words checked the eruption, and -stood before them unharmed. - -The sisters begged Pele to send for the handsome stranger and make him -a member of their family. At last she sent her brother Kane-hoa-lani to -speak to him. There were many hindrances before a thorough -reconciliation took place. - -For a time Pele and Kama-puaa lived together as husband and wife, in -various parts of the district of Puna.—The places where they dwelt are -pointed out even at this day by the natives who know the traditions.—It -is said that a son was born and named Opelu-haa-lii and that the fiery -life of his mother was so strenuous that he lived only a little while. -Some say he became the fish “Opelu.” - -This marriage did not endure. Kama-puaa had too many of the habits and -instincts of a hog to please Pele, and she was too quickly angry to -suit the overbearing Kama-puaa. Pele was never patient even with her -sisters, so with Kama-puaa she would burst into fiery rage, while -taunts and bitter words were freely hurled back and forth. - -A sarcastic chant has been handed down among the Hawaiians as one of -the taunts hurled at Pele by Kama-puaa. - - - “Makole, Makole, akahi - Hele i kai o Pikeha - Heaha ke ai e aiai - He lihilihi pau a ke akua.” - - “Oh, look at that one with the sore eyes! - Tell her to go to the sea of Pikeha. - (To wash her eyes and cure them.) - What food makes her fair as the moonlight? - Even her eyebrows were shaved off by some god.” - - -Pele was bitterly angry and tried her best to destroy her tormentor. -She stamped on the ground, the earth shook, cracks opened in the -surface and sometimes clouds of smoke and steam arose around Kama-puaa. -He was unterrified and matched his divine powers against hers. It was -demi-god against demi-goddess. It was the goddess-of-fire of Hawaii -against the hog-god of Oahu. Pele’s home life was given up, the -bitterness of strife swept over the black sands of the seashore. - -When the earth seemed ready to open its doors and pour out mighty -streams of flowing lava in the defence of Pele, Kama-puaa called for -the waters of the ocean to rise up. Then flood met fire and quenched -it. Pele was driven inland. Her former lover, hastening after her and -striving to overcome her, followed her upward until at last amid clouds -of poisonous gases she went back into her spirit home in the pit of -Kilauea. - -Then Kama-puaa as a god of the sea gathered the waters together in -great masses and hurled them into the fire-pit. Violent explosions -followed the inrush of waters. The sides of the great crater were torn -to pieces by fierce earthquakes. Masses of fire expanded the water into -steam, and Pele gathered the forces of the underworld to aid in driving -back Kama-puaa. The lavas rose in many lakes and fountains. Rapidly the -surface was cooled and the fountains checked by the water thrown in by -Kama-puaa, but just as rapidly were new openings made and new streams -of fire hurled at the demi-god of Oahu. It was a mighty battle of the -elements. - -The legends say that the hog-man, Kama-puaa, poured water into the -crater until its fires were driven back to their lowest depths and Pele -was almost drowned by the floods. The clouds of the skies dropped their -burden of rain. All the waters of the sea that Kama-puaa could collect -were poured into the crater. - -Pele sent Lono-makua, who had charge over the earth-fires. He kindled -eruptions manifold, but they were overwhelmed by the vast volumes of -water hurled against them by Kama-puaa. - -Kama-puaa raised his voice in the great ancient chant: - - - “O gods in the skies! - Let the rain come, let it fall. - Let Paoa [Pele’s spade] be broken. - Let the rain be separated from the sun. - O clouds in the skies! - O great clouds of Iku! black as smoke! - Let the heavens fall on the earth, - Let the heavens roll open for the rain, - Let the storm come.” - - -The storm fell in torrents from black clouds gathered right over the -pit. The water filled the crater, according to the Hawaiian, -ku-ma-waho, i.e., rising until it overflowed the walls of the crater. -The fires were imprisoned and drowned—the home of Pele seemed to be -destroyed. There remained, however, a small spark of fire hidden in the -breast of Lono-makua. - -Pele prayed for: - - - “The bright gods of the underworld. - Shining in Wawao (Vavau) are the gods of the night. - The gods thick clustered for Pele.” - - -Kama-puaa thought he had destroyed Pele’s resources, but just as his -wonderful storms had put forth their greatest efforts, Lono-makua -kindled the flames of fierce eruptions once more. The gods of the -underworld lent their aid to the Pele family. The new attack was more -than Kama-puaa could endure. The lua-pele (pit of Pele) was full of -earth-fire. Streams of lava poured out against Kama-puaa. - -He changed his body into a kind of grass now known as Ku-kae-puaa, -filling a large field with it. When the grass lay in the pathway of the -fire, the lava was turned aside for a time; but Pele, inspired by the -beginning of victory, called anew upon the gods of the underworld for -strong reinforcements. - -Out from the pits of Kilauea came vast masses of lava piling up against -the field of grass in its pathway, and soon the grass began to burn; -then Kama-puaa assumed the shape of a man, the hair or bristles on his -body were singed and the smart of many burns began to cause -agony.—Apparently the grass represented the bristles on the front of -his hog-body which were scorched and burned. The legends say that since -this time hogs have had very little hair on the stomach. - -Down he rushed to the sea, but the lava spread out on either side -cutting off retreat along the beach. Pele followed close behind, -striving to overtake him before he could reach the water. The side -streams had poured into the sea and the water was rapidly heated into -tossing, boiling waves. Pele threw great masses of lava at Kama-puaa, -striking and churning the sea into which he leaped midst the swirling -heated mass. Kama-puaa gave up the battle, and, thoroughly defeated, -changed himself into a fish. To that fish he gave the tough skin which -he assumed when roaming over the islands as a hog. It was thick enough -to withstand the boiling waves through which he swam out into the deep -sea. The Hawaiians say that this fish has always been able to make a -noise like the grunting of a small hog, so it was given the name -Humu-humu-nuku-nuku-a-puaa. - -It was said that Kama-puaa fled to foreign lands, where he married a -high chiefess and lived with his family many years. - -Sometime during this adventure of Kama-puaa in the domains of Pele, the -islands were divided between the two demi-gods, and an oath of divine -solemnity was taken by them. They set apart a large portion of the -island of Hawaii for Pele, and the eastern shore from Hilo to Kohala -and all the islands northwest of Hawaii as the kingdom over which -Kama-puaa might establish rulers. It is said that the oath has never -been broken. - -One of the long legends describes a new island home brought up from -ocean depths by Kama-puaa, in which he established his family and from -which he visited Hawaii. It says that Pele saw him and called to him: - - - “O Kama-puaa divine, - My love is for you. - Return, we shall have the land together, - You the upland—I the lowland. - Return, O my husband, - Our difficulties are at an end.” - - -He refused, saying that it was best for them to abide by their oath, -and not take any part of what belonged to the other. Perhaps this -desire for reconciliation underlies the legendary love of Pele for -sacrifices of those things which would most intimately connect her with -Kama-puaa. - -Kama-puaa has figured to the last days of Pele worship in the -sacrifices offered to the fire-goddess. The most acceptable sacrifice -to Pele was supposed to be puaa (a hog). If a hog could not be secured -when an offering was necessary, the priest would take the fish -humu-humu-nuku-nuku-a-puaa and throw it into the pit of fire. If the -hog and the fish both failed, the priest would offer any of the things -into which it was said in their traditions that Kama-puaa could change -himself. - - - - - - - - -IX - -PELE AND THE SNOW-GODDESS - - -There were four maidens with white mantles in the mythology of the -Hawaiians. They were all queens of beauty, full of wit and wisdom, -lovers of adventure, and enemies of Pele. They were the goddesses of -the snow-covered mountains. They embodied the mythical ideas of spirits -carrying on eternal warfare between heat and cold, fire and frost, -burning lava and stony ice. They ruled the mountains north of Kilauea -and dwelt in the cloud-capped summits. They clothed themselves against -the bitter cold with snow-mantles. They all had the power of laying -aside the white garment and taking in its place clothes made from the -golden sunshine. Their stories are nature-myths derived from the power -of snow and cold to check volcanic action and sometimes clothe the -mountain tops and upper slopes with white, which melted as the maidens -came down closer to the sea through lands made fertile by flowing -streams and blessed sunshine. - -It is easy to see how the story arose of Pele and Poliahu, the -snow-goddess of Mauna Kea, but it is not easy to understand the -different forms which the legend takes while the legends concerning the -other three maidens of the white mantle are very obscure indeed. - -Lilinoe was sometimes known as the goddess of the mountain Haleakala. -In her hands lay the power to hold in check the eruptions which might -break forth through the old cinder cones in the floor of the great -crater. She was the goddess of dead fires and desolation. She sometimes -clothed the long summit of the mountain with a glorious garment of snow -several miles in length. Some legends give her a place as the wife of -the great-flood survivor, Nana-Nuu, recorded by Fornander as having a -cave-dwelling on the slope of Mauna Kea. Therefore she is also known as -one of the goddesses of Mauna Kea. - -Waiau was another snow-maiden of Mauna Kea, whose record in the legends -has been almost entirely forgotten. There is a beautiful lake -glistening in one of the crater-cones on the summit of the mountain. -This was sometimes called “The Bottomless Lake,” and was supposed to go -down deep into the heart of the mountain. It is really forty feet in -its greatest depth—deep enough for the bath of the goddess. The name -Wai-au means water of sufficient depth to bathe. Somewhere, buried in -the memory of some old Hawaiian, is a legend worth exhuming, probably -connecting Waiau, the maiden, with Waiau, the lake. - -Kahoupokane was possibly the goddess of the mountain Hualalai, -controlling the snows which after long intervals fall on its desolate -summits. At present but little more than the name is known about this -maiden of the snow-garment. - -Poliahu, the best-known among the maidens of the mountains, loved the -eastern cliffs of the great island Hawaii,—the precipices which rise -from the raging surf which beats against the coast known now as the -Hamakua district. Here she sported among mortals, meeting the chiefs in -their many and curious games of chance and skill. Sometimes she wore a -mantle of pure white kapa and rested on the ledge of rock overhanging -the torrents of water which in various places fell into the sea. - -There is a legend of Kauai woven into the fairy-tale of the maiden of -the mist—Laieikawai—and in this story Poliahu for a short time visits -Kauai as the bride of one of the high chiefs who bore the name -Aiwohikupua. The story of the betrothal and marriage suggests the cold -of the snow-mantle and shows the inconstancy of human hearts. - -Aiwohikupua, passing near the cliffs of Hamakua, saw a beautiful woman -resting on the rocks above the sea. She beckoned with most graceful -gestures for him to approach the beach. Her white mantle lay on the -rocks beside her. He landed and proposed marriage, but she made a -betrothal with him by the exchange of the cloaks which they were -wearing. Aiwohikupua went away to Kauai, but he soon returned clad in -the white cloak and wearing a beautiful helmet of red feathers. A large -retinue of canoes attended him, filled with musicians and singers and -his intimate companions. The three mountains belonging to the -snow-goddesses were clothed with snow almost down to the seashore. - -Poliahu and the three other maidens of the white robe came down to meet -the guests from Kauai. Cold winds swayed their garments as they drew -near to the sea. The blood of the people of Kauai chilled in their -veins. Then the maidens threw off their white mantles and called for -the sunshine. The snow went back to the mountain tops, and the maidens, -in the beauty of their golden sun-garments, gave hearty greeting to -their friends. After the days of the marriage festival Poliahu and her -chief went to Kauai. - -A queen of the island Maui had also a promise given by Aiwohikupua. In -her anger she hastened to Kauai and in the midst of the Kauai -festivities revealed herself and charged the chief with his perfidy. -Poliahu turned against her husband and forsook him. - -The chief’s friends made reconciliation between the Maui chiefess and -Aiwohikupua, but when the day of marriage came the chiefess found -herself surrounded by an invisible atmosphere of awful cold. This grew -more and more intense as she sought aid from the chief. - -At last he called to her: “This cold is the snow mantle of Poliahu. -Flee to the place of fire!” But down by the fire the sun-mantle -belonging to Poliahu was thrown around her and she cried out, “He wela -e, he wela!” (“The heat! Oh, the heat!”) Then the chief answered, “This -heat is the anger of Poliahu.” So the Maui chiefess hastened away from -Kauai to her own home. - -Then Poliahu and her friends of the white mantle threw their cold-wave -over the chief and his friends and, while they shivered and were -chilled almost to the verge of death, appeared before all the people -standing in their shining robes of snow, glittering in the glory of the -sun; then, casting once more their cold breath upon the multitude, -disappeared forever from Kauai, returning to their own home on the -great mountains of the southern islands. - -It may have been before or after this strange legendary courtship that -the snow-maiden met Pele, the maiden of volcanic fires. Pele loved the -holua-coasting—the race of sleds, long and narrow, down sloping, grassy -hillsides. She usually appeared as a woman of wonderfully beautiful -countenance and form—a stranger unknown to any of the different -companies entering into the sport. The chiefs of the different -districts of the various islands had their favorite meeting-places for -any sport in which they desired to engage. - -There were sheltered places where gambling reigned, or open glades -where boxing and spear-throwing could best be practised, or coasts -where the splendid surf made riding the waves on surf-boards a scene of -intoxicating delight. There were hillsides where sled-riders had -opportunity for the exercise of every atom of skill and strength. - -Poliahu and her friends had come down Mauna Kea to a sloping hillside -south of Hamakua. Suddenly in their midst appeared a stranger of -surpassing beauty. Poliahu welcomed her and the races were continued. -Some of the legend-tellers think that Pele was angered by the -superiority, real or fancied, of Poliahu. The ground began to grow warm -and Poliahu knew her enemy. - -Pele threw off all disguise and called for the forces of fire to burst -open the doors of the subterranean caverns of Mauna Kea. Up toward the -mountain she marshalled her fire-fountains. Poliahu fled toward the -summit. The snow-mantle was seized by the outbursting lava and began to -burn up. Poliahu grasped the robe, dragging it away and carrying it -with her. Soon she regained strength and threw the mantle over the -mountain. - -There were earthquakes upon earthquakes, shaking the great island from -sea to sea. The mountains trembled while the tossing waves of the -conflict between fire and snow passed through and over them. Great rock -precipices staggered and fell down the sides of the mountains. Clouds -gathered over the mountain summit at the call of the snow-goddess. Each -cloud was gray with frozen moisture and the snows fell deep and fast on -the mountain. Farther and farther down the sides the snow-mantle -unfolded until it dropped on the very fountains of fire. The lava -chilled and hardened and choked the flowing, burning rivers. - -Pele’s servants became her enemies. The lava, becoming stone, filled up -the holes out of which the red melted mass was trying to force itself. -Checked and chilled, the lava streams were beaten back into the depths -of Mauna Loa and Kilauea. The fire-rivers, already rushing to the sea, -were narrowed and driven downward so rapidly that they leaped out from -the land, becoming immediately the prey of the remorseless ocean. - -Thus the ragged mass of Laupahoe-hoe was formed, and the great ledge of -the arch of Onomea, and the different sharp and torn lavas in the edge -of the sea which mark the various eruptions of centuries past. - -Poliahu in legendary battles has met Pele many times. She has kept the -upper part of the mountain desolate under her mantle of snow and ice, -but down toward the sea most fertile and luxuriant valleys and hillside -slopes attest the gifts of the goddess to the beauty of the island and -the welfare of men. - -Out of Mauna Loa, Pele has stepped forth again and again, and has -hurled eruptions of mighty force and great extent against the maiden of -the snow-mantle, but the natives say that in this battle Pele has been -and always will be defeated. Pele’s kingdom has been limited to the -southern half of the island Hawaii, while the snow-maidens rule the -territory to the north. - - - - - - - - -X - -GENEALOGY OF THE PELE FAMILY - - -There were gods, goddesses, and ghost-gods in the Pele family. Almost -all had their home in volcanic fires and were connected with all the -various natural fire phenomena such as earthquakes, eruptions, smoke -clouds, thunder, and lightning. - -Pele was the supreme ruler of the household. She had a number of -brothers and sisters. There were also many au-makuas, or ancestor -ghost-gods, who were supposed to have been sent into the family by -incantations and sacrifices. Sometimes when death came among the -Hawaiians, a part of the body of the dead person would be thrown into -the living volcano, Kilauea, with all ceremony. It was supposed that -the spirit also went into the flame, finding there its permanent -dwelling-place. This spirit became a Pele-au-makua. - -Pele’s brother, Ka-moho-alii, and her older sister, Na-maka-o-ka-hai, -however, belonged to the powers of the sea. Ka-moho-alii, whose name -was sometimes given as Ka-moo-alii, was king of the sharks. He was a -favorite of the fire-goddess Pele. Na-maka-o-ka-hai, a sea-goddess, as -a result of family trouble, became Pele’s most bitter enemy, fighting -her with floods of water, according to the legends. - -Thus the original household represented the two eternal enemies, fire -and water. One set of legends says that Kane-hoa-lani was the father -and Hina-alii was the mother. Kane was one of the four great gods of -Polynesia,—Ku, Kane, Lono, and Kanaloa. - -Kane-hoa-lani might be interpreted as “Kane, the divine companion or -friend.” A better rendering is “Kane, the divine fire-maker.” In most -of the legends and genealogies he is given a place among Pele’s -brothers. - -There were many Hinas. The great Hina was a goddess whose stories -frequently placed her in close relation to the moon. - -—It seems far-fetched to give Hina a place in the Pele family. The name -was evidently brought to the Hawaiian Islands from the South Seas and -in process of time was grafted into the Pele myth.— - -Another set of legends published in the earliest newspapers, printed in -the Hawaiian language, say that Ku-waha-ilo and Haumea were the -parents. Ku was the fiercest and most powerful of the four chief gods. -Haumea had another name, Papa. She was the earth. This parentage was -carried out in the most diverse as well as the most ancient of the -legends and seems to be worthy of acceptance. Ku-waha-ilo is in some -legends called Ku-aha-ilo. In both cases the name means “Ku with the -wormy mouth,” or “Ku, the man-eater” (The cannibal), whose act made him -ferocious and inhuman in the eyes of the Hawaiians. - -Pele has long been the fire-goddess of the Hawaiians. Her home was in -the great fire-pit of the volcano of Kilauea on the island of Hawaii, -and all the eruptions of lava have borne her name wherever they may -have appeared. Thus the word “Pele” has been used with three distinct -definitions by the old Hawaiians. Pele, the fire-goddess; Pele, a -volcano or a fire-pit in any land; and Pele, an eruption of lava. - -King Kalakaua was very much interested in explaining the origin of some -of the great Hawaiian myths and legends. He did not make any statement -about the parents of the legendary family, but said that the Pele -family was driven from Samoa in the eleventh century, finding a home in -the southwestern part of the island Hawaii near the volcano Kilauea. -There they lived until an eruption surrounded and overwhelmed them in -living fire. After a time the native imagination, which always credited -ghost-gods, placed this family among the most powerful au-makuas and -gave them a home in the heart of the crater. From this beginning, he -thought, grew the stories of the Pele family. - -The trouble with Kalakaua’s version is that it does not take into -account the relation of Pele to various parts of Polynesia. - -The early inhabitants of the region around Hilo in the southwestern -part of the island Hawaii, near Kilauea, brought many names and legends -from far-away Polynesian lands to Hawaii. Hilo (formerly called Hiro), -meaning to “twist” or “turn,” was derived from Whiro, a great -Polynesian traveller and sea-robber. The stories of Maui and Puna came -from other lands, so also came some of the myths of Pele. - -Fornander, in “The Polynesian Race,” says: “In Hawaiian, Pele is the -fire-goddess who dwells in volcanoes. In Samoan, Fee is a personage -with nearly similar functions. In Tahitian, Pere is a volcano.” - -These varieties of the name Pele, Fornander carries back also to the -pre-Malay dialects of the Indian Archipelago, where pelah means “hot,” -belem to “burn.” Then he goes back still farther to the Celtic Bel or -Belen (the sun god), the Spartan Bela (the sun), and the Babylonian god -Bel. It might be worth while for some student of the Atlantic Coast or -Europe to find the derivation of the name Pele as applied to the -explosive volcano of Martinique, and note its apparent connection with -the Pacific languages. - -In Raratonga is found a legend which approaches the Hawaiian stories -more nearly than any other from foreign sources. There the great -goddess of fire was named Mahuike, who was known throughout Polynesia -as the divine guardian of fire. It was from her that Maui the demi-god -was represented by many legends as procuring fire for mankind. Her -daughter, also a fire-goddess, was Pere, a name identical with the -Hawaiian Pele, the letters l and r being interchangeable. This Pere -became angry and blew off the top of the island Fakarava. Earthquakes -and explosions terrified the people. Mahuike tried to make Pere quiet -down, and finally drove her away. Pere leaped into the sea and fled to -Va-ihi (Hawaii). - -A somewhat similar story comes in from Samoa. Mahuike, the god of fire -in Samoa, drove his daughter away. This daughter passed under the ocean -from Samoa to Nuuhiwa. After establishing a volcano there, the spirit -of unrest came upon her and she again passed under the sea to the -Hawaiian Islands, where she determined to stay forever. - -In Samoa one of the fire-gods, according to some authorities, was Fe-e, -a name almost the same as Pele, yet nearly all the Samoan legends -describe Fe-e as a cuttlefish possessing divine power, and at enmity -with fire. - -Hon. S. Percy Smith, who was for a long time Minister of Native Affairs -in New Zealand and now is President of the Polynesian Society for -Legendary and Historical Research, writes that the full name for Pele -among the New Zealand Maoris is “Para-whenua-mea, which through -well-known letter changes is identical with the full Hawaiian name -Pele-honua-mea.” - -From several continued Pele stories in newspapers in the native -language, about 1865, the following sketch of the Pele family is -compiled: - -The god Ku, under the name Ku-waha-ilo, was the father. Haumea was the -mother. Her father was a man-eater. Her mother was a precipice (i.e., -belonged to the earth). Others say Ku-waha-ilo had neither father nor -mother, but dwelt in the far-off heavens. (This probably meant that he -lived beyond the most distant boundary of the horizon.) - -Two daughters were born. The first, Na-maka-o-ka-hai, was born from the -breasts of Haumea. Pele was born from the thighs. - -After this the brothers and sisters were given life by Haumea. -Ka-moho-alii, the shark-god, was born from the top of the head. He was -the elder brother, the caretaker of the family, always self-denying and -ready to answer any call from his relatives. Kane-hekili, Kane who had -the thunder, was born from the mouth. Kauwila-nui, who ruled the -lightning, came from the flashing eyes of Haumea. Thus the family came -from the arms, from the wrists, the palms of the hands, the fingers, -the various joints, and even from the toes. A modern reader would think -that Haumea as Mother Earth threw out her children in the natural -outburst of earth forces, but it is extremely doubtful if the old -Hawaiians had any such idea. Yet the expression that Haumea was a -precipice might imply a misty feeling in that direction. - -The youngest of the family, Hiiaka-in-the-bosom-of-Pele, was born an -egg. After she had been carefully warmed and nourished by Pele, she -became a beautiful child. When she grew into womanhood she was the -bravest, the most powerful, except Pele, and the most gentle and -lovable of all the sisters. - -The names of the members of the household of fire are worth noting as -revealing the Hawaiian recognition of the different forces of nature. -Some said there were forty sisters. One list gives only four. They were -almost all called “The Hiiakas.” Ellis in 1823 said the name meant -“cloud holder.” Fornander says it means “twilight bearer.” Hii conveys -the idea of lifting on the hip and arm so as to make carrying easy. Aka -means usually “shadow,” and pictures the long shadows of the clouds -across the sky as evening comes. There is really no twilight worth -mentioning in the Hawaiian Islands and Hiiaka would be better -interpreted as “lifting sunset shadows,” or holding up the smoke clouds -while their shadows fall over the fires of the crater, conveying the -idea of fire-light shining up under smoke clouds as they rise from the -lake of fire. - -The Hiiakas were “shadow bearers.” There were eight well-known sisters: - - - Hiiaka-kapu-ena-ena (Hiiaka-of-the-burning-tabu), known also as - Hiiaka-pua-ena-ena (Hiiaka-of-the-burning-flower) and also as - Hiiaka-pu-ena-ena (Hiiaka-of-the-burning-hills). - Hiiaka-wawahi-lani - (Hiiaka-breaking-the-heavens-for-the-heavy-rain-to-fall). - Hiiaka-noho-lani (Hiiaka-dwelling-in-the-skies). - Hiiaka-makole-wawahi-waa (Hiiaka-the-fire-eyed-canoe-breaker). - Hiiaka-kaa-lawa-maka (Hiiaka - with - quick - glancing - eyes). - Hiiaka-ka-lei-ia (Hiiaka-encircled-by-garlands-of-smoke-clouds). - Hiiaka-i-ka-poli-o-Pele (Hiiaka-in-the-bosom-of-Pele), who was - known also as the young Hiiaka. - - -Some of the legends say that Kapo was one of Pele’s sisters. Kapo was a -vile, murderous poison-goddess connected with the idea of “praying to -death,” [7] and in the better legends is dropped out of the Pele -family. There were eleven well-known brothers: - - - Ka-moho-alii (The-dragon-or-shark-king). - Kane-hekili (Kane-the-thunderer). - Kane-pohaku-kaa (Kane-rolling-stones, or The-earthquake-maker). - Kane-hoa-lani (Kane-the-divine-fire-maker). - Kane-huli-honua - (Kane-turning-the-earth-upside-down-in-eruptions-and-earthquakes). - Kane-kauwila-nui (Kane-who-ruled-the-great-lightning). - Kane-huli-koa (Kane-who-broke-coral-reefs). - Ka-poha-i-kahi ola (Explosion-in-the-place-of-life, i.e., fountains - of bursting gas in the living fire). - Ke-ua-a-ke-po (The-rain-in-the-night, or - The-rain-of-fire-more-visible-at-night). - Ke-o-ahi-kama-kaua (The-fire-thrusting-child-of-war). - Lono-makua - (Lono-the-father-who-had-charge-of-the-crater-and-its-fire). - - -The Thunderer and the Child-of-War were said to be hunchbacks. -According to the different legends Pele had four husbands, each of whom -lived with her for a time. Two of these were with her in the ancient -homes of the Hawaiians, Kuai-he-lani [8] and Hapakuela. These husbands -were Aukele-nui-a-iku and Wahieloa. Two husbands came to her while she -dwelt in Kilauea, her palace of fire in the Hawaiian Islands. One was -the rough Kama-puaa, the other was Lohiau, the handsome king of Kauai. - - - - - - - - -XI - -PELE’S LONG SLEEP - - -Pele and her family dwelt in the beauty of Puna. On a certain day there -was a fine, clear atmosphere and Pele saw the splendid surf with its -white crests and proposed to her sisters to go down for bathing and -surf-riding. - -Pele, as the high chiefess of the family, first entered the water and -swam far out, then returned, standing on the brink of the curling wave, -for the very crest was her surf-board which she rode with great skill. -Sometimes her brother, Kamohoalii, the great shark-god, in the form of -a shark would be her surf-board. Again and again she went out to the -deep pit of the waves, her sisters causing the country inland to -resound with their acclamation, for she rode as one born of the sea. - -At last she came to the beach and, telling the sisters that the tabu on -swimming was lifted, and they could enter upon their sport, went inland -with her youngest sister, Hiiaka, to watch while she slept. They went -to a house thatched with ti [9] leaves, a house built for the goddess. -There Pele lay down, saying to her sister Hiiaka: - -“I will sleep, giving up to the shadows of the falling evening—dropping -into the very depths of slumber. Very hard will be this sleep. I am -jealous of it. Therefore it is tabu. This is my command to you, O my -little one. Wait you without arousing me nine days and eight nights. -Then call me and chant the ‘Hulihia’” (a chant supposed to bring life -back and revive the body). - -Then Pele added: “Perhaps this sleep will be my journey to meet a -man—our husband. If I shall meet my lover in my dreams the sleep will -be of great value. I will sleep.” - -Hiiaka moved softly about the head of her sister Pele, swaying a kahili -fringed and beautiful. The perfume of the hala, [10] the fragrance of -Keaau, clung to the walls of the house. From that time Puna has been -famous as the land fragrant with perfume of the leaves and flowers of -the hala tree. - -Whenever Pele slept she lost the appearance which she usually assumed, -of a beautiful and glorious young woman, surpassing all the other women -in the islands. Sleep brought out the aged hag that she really was. -Always when any worshipper saw the group of sisters and Pele asleep in -their midst they saw a weary old woman lying in the fire-bed in the -great crater. - -While Pele was sleeping her spirit heard the sound of a hula-drum -skilfully played, accompanied by a chant sung by a wonderful voice. The -spirit of Pele arose from her body and listened to that voice. She -thought it was the hula [11] of Laka, who was the goddess of the dance. -Then she clearly heard male voices, strong and tender, and a great joy -awoke within her, and she listened toward the east, but the hula was -not there. Then westward, and there were the rich tones of the beaten -drum and the chant. Pele’s spirit cried: “The voice of love comes on -the wind. I will go and meet it.” - -Pele then forsook Keaau and went to Hilo, but the drum was not there. -She passed from place to place, led by the call of the drum and dance, -following it along the palis (precipices) and over the deep ravines, -through forest shadows and along rocky beaches until she came to the -upper end of Hawaii. There she heard the call coming across the sea -from the island Maui. Her spirit crossed the channel and listened -again. The voices of the dance were louder and clearer and more -beautiful. - -She passed on from island to island until she came to Kauai, and there -the drum-beat and the song of the dance did not die away or change, so -she knew she had found the lover desired in her dream. - -Pele’s spirit now put on the body of strong, healthful youth. Nor was -there any blemish in her beauty and symmetry from head to foot. She was -anointed with all the fragrant oils of Puna. Her dress was the splendid -garland of the red lehua flower and maile [12] leaf and the fern from -the dwelling-places of the gods. The tender vines of the deep woods -veiled this queen of the crater. In glorious young womanhood she went -to the halau. The dark body of a great mist enveloped her. - -The drum and the voice had led her to Haena, Kauai, to the house of -Lohiau, the high-born chief of that island. The house for dancing was -long and was beautifully draped with mats of all kinds. It was full of -chiefs engaged in the sports of that time. The common people were -gathered outside the house of the chief. - -The multitude saw a glorious young woman step out of the mist. Then -they raised a great shout, praising her with strong voices. It seemed -as if the queen of sunrise had summoned the beauty of the morning to -rest upon her. The countenance of Pele was like the clearest and -gentlest moonlight. The people made a vacant space for the passage of -this wonderful stranger, casting themselves on the ground before her. - -An ancient chant says: - - - “O the passing of that beautiful woman. - Silent are the voices on the plain. - No medley of the birds is in the forest; - There is quiet, resting in peace.” - - -Pele entered the long house, passed by the place of the drums, and -seated herself on a resting-place of soft royal mats. - -The chiefs were astonished, and after a long time asked her if she came -from the far-off sunrise of foreign lands. - -Pele replied, smiling, “Ka! I belong to Kauai.” - -Lohiau, the high chief, said: “O stranger, child of a journey, you -speak in riddles. I know Kauai from harbor to clustered hills, and my -eyes have never seen any woman like you.” - -“Ka!” said Pele, “the place where you did not stop, there I was.” - -But Lohiau refused her thought, and asked her to tell truly whence she -had come. At last Pele acknowledged that she had come from Puna, -Hawaii,—“the place beloved by the sunrise at Haehae.” - -The chiefs urged her to join them in a feast, but she refused, saying -she had recently eaten and was satisfied, but she “was hungry for the -hula—the voices and the drum.” - -Then Lohiau told her that her welcome was all that he could give. “For -me is the island, inland, seaward, and all around Kauai. This is your -place. The home you have in Puna you will think you see again in Kauai. -The name of my house for you is Ha-laau-ola [Tree of Life].” - -Pele replied: “The name of your house is beautiful. My home in Puna is -Mauli-ola [Long Life]. I will accept this house of yours.” - -Lohiau watched her while he partook of the feast with his chiefs, and -she was resting on the couch of mats. He was thinking of her -marvellous, restful beauty, as given in the ancient chant known as “Lei -Mauna Loa.” - - - “Lei of Mauna Loa, beautiful to look upon. - The mountain honored by the winds. - Known by the peaceful motion. - Calm becomes the whirlwind. - Beautiful is the sun upon the plain. - Dark-leaved the trees in the midst of the hot sun. - Heat rising from the face of the moist lava. - The sunrise mist lying on the grass, - Free from the care of the strong wind. - The bird returns to rest at Palaau. - He who owns the right to sleep is at Palaau. - I am alive for your love— - For you indeed.” - - -Then Lohiau proposed to his chiefs that he should take this beautiful -chiefess from Kauai as his queen, and his thought seemed good to all. -Turning to Pele, he offered himself as her husband and was accepted. - -Then Lohiau arose and ordered the sports to cease while they all slept. -Pele and Lohiau were married and dwelt together several days, according -to the custom of the ancient time. - -After this time had passed Lohiau planned another great feast and a day -for the hula-dance and the many sports of the people. When they came -together, beautiful were the dances and sweet the voices of Lohiau and -his aikane (closest friend). - -Three of the women of Kauai who were known as “the guardians of Haena” -had come into the halau and taken their places near Lohiau. The people -greeted their coming with great applause, for they were very beautiful -and were also possessed of supernatural power. Their beauty was like -that of Pele save for the paleness of their skins, which had come from -their power to appear in different forms, according to their pleasure. -They were female mo-o, or dragons. Their human beauty was enhanced by -their garments of ferns and leaves and flowers. - -Pele had told Lohiau of their coming and had charged him in these -words: “Remember, you have been set apart for me. Remember, and know -our companionship. Therefore I place upon you my law, ‘Ke kai okia’ -[Cut off by the sea] are you—separated from all for me.” - -Lohiau looked on these beautiful women. The chief of the women, -Kilinoe, was the most interesting. She refused to eat while others -partook of a feast before the dancing should begin, and sat watching -carefully with large, bright, shining eyes the face of Lohiau, using -magic power to make him pay attention to her charms. Pele did not wish -these women to know her, so placed a shadow between them and her so -that they looked upon her as through a mist. - -—Some legends say that Pele danced the Hula of the Winds of Kauai, -calling their names until strong winds blew and storms of rain beat -upon the house in which the chiefs were assembled, driving the common -people to their homes.— - -There the chiefs took their hula-drums and sat down preparing to play -for the dancers. Then up rose Kilinoe, and, taking ferns and flowers -from her skirts, made fragrant wreaths wherewith to crown Lohiau and -his fellow hula-drummers, expecting the chief to see her beauty and -take her for his companion. But the law of Pele was upon him and he -called to her for a chant before the dance should commence. - -Pele threw aside her shadow garments and came out clothed in her -beautiful pa-u (skirt) and fragrant with the perfumes of Puna. She -said, “It is not for me to give an olioli mele [a chant] for your -native dance, but I will call the guardian winds of your islands Niihau -and Kauai, O Lohiau! and they will answer my call.” - -Then she called for the gods who came to Hawaii; the gods of her old -home now known through all Polynesia; the great gods Lono and his -brothers, coming in the winds of heaven. Then she called on all the -noted winds of the island Niihau, stating the directions from which -they came, the points of land struck when they touched the island and -their gentleness or wrath, their weakness or power, and their -helpfulness or destructiveness. - -For a long time she chanted, calling wind after wind, and while she -sang, soft breezes blew around and through the house; then came -stronger winds whistling through the trees outside. As the voice of the -singer rose or fell so also danced the winds in strict harmony. While -she sang, the people outside the house cried out, “The sea grows rough -and white, the waves are tossed by strong winds and clouds are flying, -the winds are gathering the clouds and twisting the heavens.” - -But one of the dragon-women sitting near Lohiau said: “The noise you -think is from the sea or rustling through the leaves of the trees is -only the sound of the people talking outside the great building. Their -murmur is like the voice of the wind.” - -Then Pele chanted for the return of the winds to Niihau and its small -islands and the day was at peace as the voice of the singer softened -toward the end of the chant. Hushed were the people and wondering were -the eyes turned upon Pele by the chiefs who were seated in the great -halau. Pele leaned on her couch of soft mats and rested. - -Very angry was Kilinoe, the dragon-woman. Full of fire were her eyes -and dark was her face with hot blood, but she only said: “You have seen -Niihau. Perhaps also you know the winds of Kauai.” By giving this -challenge she thought she would overthrow the power of Pele over -Lohiau. She did not know who Pele was, but supposed she was one of the -women of high rank native to Kauai. - -Pele again chanted, calling for the guardian winds of the island Kauai: - - - “O Kauai, great island of the Lehua, - Island moving in the ocean, - Island moving from Tahiti, - Let the winds rattle the branches to Hawaii. - Let them point to the eye of the sun. - There is the wind of Kane at sunset— - The hard night-wind for Kauai.” - - -Then she called for kite-flying winds when the birds sport in the -heavens and the surf lies quiet on incoming waves, and then she sang of -the winds kolonahe, softly blowing; and the winds hunahuna, breaking -into fragments; and the winds which carry the mist, the sprinkling -shower, the falling rain and the severe storm; the winds which touch -the mountain-tops, and those which creep along the edge of the -precipices, holding on by their fingers, and those which dash over the -plains and along the sea-beach, blowing the waves into mist. - -Then she chanted how the caves in the seacoast were opened and the -guardians of the winds lifted their calabashes and let loose evil -winds, angry and destructive, to sweep over the homes of the people and -tear in pieces their fruit-trees and houses. Then Pele’s voice rang out -while she made known the character of the beautiful dragon-women, the -guardians of the caves of Haena, calling them the mocking winds of -Haena. - -The people did not understand, but the dragon-women knew that Pele only -needed to point them out as they sat near Lohiau, to have all the -chiefs cry out against them in scorn. Out of the house they rushed, -fleeing back to their home in the caves. - -When Pele ceased chanting, winds without number began to come near, -scraping over the land. The surf on the reef was roaring. The white -sand of the beach rose up. Thunder followed the rolling, rumbling -tongue of branching lightning. Mist crept over the precipices. Running -water poured down the face of the cliffs. Red water and white water -fled seaward, and the stormy-heart of the ocean rose in tumbled heaps. -The people rushed to their homes. The chiefs hastened from the house of -pleasure. The feast and the day of dancing were broken up. Lohiau said -to Pele: “How great indeed have been your true words telling the evil -of this day. Here have come the winds and destructive storms of Haena. -Truly this land has had evil to-day.” - -When Pele had laid herself down on the soft mats of Puna for her long -sleep she had charged her little sister, who had been carried in her -bosom, to wake her if she had not returned to life before nine days -were past. - -The days were almost through to the last moment when Lohiau lamented -the evil which his land had felt. Then as the winds died away and the -last strong gust journeyed out toward the sea Pele heard Hiiaka’s voice -calling from the island Hawaii in the magic chant Pele had told her to -use to call her back to life. - -Hearing this arousing call, she bowed her head and wept. After a time -she said to Lohiau: “It is not for me to remain here in pleasure with -you. I must return because of the call of my sister. Your care is to -obey my law, which is upon you. Calm will take the place of the storm, -the winds will be quiet, the sea will ebb peacefully, cascades will -murmur on the mountain sides, and sweet flowers will be among the -leaves. I will send my little sister, then come quickly to my home in -Puna.” - -Hiiaka knew that the time had come when she must arouse her goddess -sister from that deep sleep. So she commenced the incantation which -Pele told her to use. It would call the wandering spirit back to its -home, no matter where it might have gone. This incantation was known as -“Hulihia ke au” (“The current is turning”). This was a call carried by -the spirit-power of the one who uttered it into far-away places to the -very person for whom it was intended. The closing lines of the -incantation were a personal appeal to Pele to awake. - - - “E Pele e! The milky way (the i’a) turns. - E Pele e! The night changes. - E Pele e! The red glow is on the island. - E Pele e! The red dawn breaks. - E Pele e! Shadows are cast by the sunlight. - E Pele e! The sound of roaring is in your crater. - E Pele e! The uhi-uha is in your crater [this means the sound - of wash of lava is in the crater]. - E Pele e! Awake, arise, return.” - - -The spirit of Pele heard the wind, Naue, passing down to the sea and -soon came the call of Hiiaka over the waters. Then she bowed down her -head and wept. - -When Lohiau saw the tears pouring down the face of his wife he asked -why in this time of gladness she wept. - -For a long time she did not reply. Then she spoke of the winds with -which she had danced that night—the guardians of Niihau and Kauai, a -people listening to her call, under the ruler of all the winds, the -great Lono, dwelling on the waters. - -Then she said: “You are my husband and I am your wife, but the call has -come and I cannot remain with you. I will return to my land—to the -fragrant blossoms of the hala, but I will send one of my younger -sisters to come after you. Before I forsook my land for Kauai I put a -charge upon my young sister to call me before nine days and nights had -passed. Now I hear this call and I must not abide by the great longing -of your thought.” - -Then the queen of fire ceased speaking and began to be lost to Lohiau, -who was marvelling greatly at the fading away of his loved one. As Pele -disappeared peace came to him and all the land of Kauai was filled with -calm and rest. - -Pele’s spirit passed at once to the body lying in the house thatched -with ti [13] leaves in Puna. Soon she arose and told Hiiaka to call the -sisters from the sea and they would go inland. - -Then they gathered around the house in which Pele had slept. Pele told -them they must dance the hula of the lifted tabu, and asked them, one -after the other, to dance, but they all refused until she came to -Hiiaka, who had guarded her during her long sleep. Hiiaka desired to go -down to the beach and bathe with a friend, Hopoe, while the others went -inland. - -Pele said, “You cannot go unless you first dance for the lifted tabu.” - -Hiiaka arose and danced gloriously before the hula god and chanted -while she danced— - - - “Puna dances in the wind. - The forest of Keaau is shaken. - Haena moves quietly. - There is motion on the beach of Nanahuki. - The hula-lea danced by the wife, - Dancing with the sea of Nanahuki. - Perhaps this is a dance of love, - For the friend loved in the sleep.” - - -Pele rejoiced over the skill of her younger sister and was surprised by -the chanted reference to the experiences at Haena. She granted -permission to Hiiaka to remain by the sea with her friend Hopoe, -bathing and surf-riding until a messenger should be sent to call her -home to Kilauea. Then Pele and the other sisters went inland. - - - - - - - - -XII - -HOPOE, THE DANCING STONE - - - “Moving back, and forth in the wind - Softly moving in the quiet breeze - Rocking by the side of the sea.” - - —Ancient Hopoe Chant. - - -On the southeastern seacoast of the island Hawaii, near a hamlet called -Keaau, is a large stone which was formerly so balanced that it could be -easily moved. One of the severe earthquake shocks of the last century -overthrew the stone and it now lies a great black mass of lava rock -near the seashore. - -This stone in the long ago was called by the natives Hopoe, because -Hopoe, the graceful dancer of Puna who taught Hiiaka, the youngest -sister of Pele, how to dance, was changed into this rock. The story of -the jealousy and anger of Pele, which resulted in overwhelming Hopoe in -a flood of lava and placing her in the form of a balanced rock to dance -by the sea to the music of the eternally moving surf, is a story which -must be kept on record for the lovers of Hawaiian folklore. - -Pele had come from the islands of the south seas and had found the -Hawaiian Islands as they are at the present day. After visiting all the -other islands she settled in Puna, on the large island Hawaii. There -she had her long sleep in which she went to the island Kauai and found -her lover Lohiau, whom she promised to send for that he might come to -her home in the volcano Kilauea. - -Pele called her sisters one by one and told them to go to Kauai, but -they feared the uncertainty of Pele’s jealousy and wrath and refused to -go. At last she called for Hiiaka, but she was down by the seashore -with her friend Hopoe. There in a beautiful garden spot grew the fine -food plants of the old Hawaiians. There were ohias [14] (apples) and -the brilliant red, feathery blossoms of the lehua trees, and there grew -the hala, from which sweet-scented skirts and mats were woven. - -Hopoe was very graceful and knew all the dances of the ancient people. -Hour after hour she taught Hiiaka the oldest hulas (dances) known among -the Hawaiians until Hiiaka excelled in all beautiful motions of the -human form. Hopoe taught Hiiaka how to make leis (wreaths) from the -most fragrant and splendid flowers. Together they went out into the -white-capped waves bathing and swimming and seeking the fish of the -coral caves. Thus they learned to have great love for each other. The -girl from the south seas promised to care for the Hawaiian girl whose -home was in the midst of volcanic fires, and the Hawaiian gave pledge -to aid and serve as best she could. - -Together they were making life happy when Pele called for Hiiaka. Out -from the fumes of the crater, echoing from hill to hill through Puna, -rustling the leaves of the forest trees, that insistent voice came to -the younger sister. - -Hiiaka by her magic power quickly passed from the seashore to the -volcano. Some of the native legends say that Pele had slept near the -seashore where she had commenced to build a volcanic home for herself -and her sisters, and that while longing for the coming of her lover -Lohiau she had dug feverishly, throwing up hills and digging some of -the many pit craters which are famous in the district of Puna. - -At last she determined to visit Ailaau, the god residing in Kilauea, -but he had fled from her and she had taken his place and found a home -in the earthquake-shaken pit of molten lava, leaping fire, and -overwhelming sulphur smoke. Here she felt that her burning love could -wait no longer and she must send for Lohiau. - -To her came Hiiaka fresh from the clear waters of the sea and covered -with leis made by her friend Hopoe. For a few minutes she stood before -her sisters. Then untwisting the wreaths one by one she danced until -all the household seemed to be overcome by her grace and gladness. She -sent the influence of her good-will deep into the hearts of her -sisters. - -Pele alone looked on with scowling dissatisfied face. As soon as she -could she said to Hiiaka: “Go far away; go to Kauai; get a husband for -us, and bring him to Hawaii. Do not marry him. Do not even embrace him. -He is tabu to you. Go forty days only—no longer for going or coming -back.” - -Hiiaka looked upon the imperious goddess of fire and said: “That is -right. I go after your husband but I lay my charge upon you: You must -take care of my lehua forest and not permit it to be injured. You may -eat all other places of ours, but you must not touch my own lehua -grove, my delight. You will be waiting here. Anger will arise in you. -You will destroy inland; you will destroy toward the sea; but you must -not touch my friend—my Hopoe. You will eat Puna with your burning -wrath, but you must not go near Hopoe. This is my covenant with you, O -Pele.” - -Pele replied: “This is right; I will care for your forest and your -friend. Go you for our husband.” As Pele had charged Hiiaka so had -Hiiaka laid her commandment on Pele. Hiiaka, like the other sisters, -knew how uncertain Pele was in all her moods and how suddenly and -unexpectedly her wrath would bring destruction upon anything appearing -to oppose her. Therefore she laid upon Pele the responsibility of -caring for and protecting Hopoe. This was ceremonial oath-taking -between the two. - -Hiiaka rose to prepare for the journey, but Pele’s impatience at every -moment’s delay was so great that she forced Hiiaka away without food or -extra clothing. Hiiaka slowly went forth catching only a magic pa-u, or -skirt, which had the death-dealing power of flashing lightning. - -As she climbed the walls of the crater she looked down on her sisters -and chanted: - - - “The traveller is ready to go for the loved one, - The husband of the dream. - I stand, I journey while you remain, - O women with bowed heads. - Oh my lehua forest—inland at Kaliu, - The longing traveller journeys many days - For the lover of the sweet dreams, - For Lohiau ipo.” —Ancient Hiiaka Chant. - - -When Pele heard this chant from the forgiving love of her little sister -she relented somewhat and gave Hiiaka a portion of her divine power -with which to wage battle against the demons and dragons and sorcerers -innumerable whom she would meet in her journey, and also sent -Pauopalae, the woman of supernatural power, who cared for the ferns of -all kinds around the volcano, to be her companion. - -As Hiiaka went up to the highlands above the volcano she looked down -over Puna. Smoke from the volcano fell toward the sea, making dark the -forest along the path to Keaau, where Hopoe dwelt. Hiiaka, with a heavy -heart, went on her journey, fearing that this smoke might be prophetic -of the wrath of the goddess of fire visited at the suggestion of some -sudden jealousy or suspicion upon Hopoe and her household. - -What the Hawaiians call mana, or supernatural power able to manifest -itself in many ways, had come upon Hiiaka. She found this power growing -within her as she overcame obstacle after obstacle in the progress of -her journey. Thus Hiiaka from time to time as she passed over the -mountains of the different islands was able to look back over the -dearly loved land of Puna. - -At last she saw the smoke, which had clouded the forests along the way -to the home of her friend, grow darker and blacker and then change into -the orange hues of outbreaking fire. She felt Pele’s unfaithfulness and -chanted: - - - “Yellow grows the smoke of Ka-lua (the crater) - Turning heavily toward the sea. - Turning against my aikane (bosom friend), - Coming near to my loved one. - Rising up—straight up - And going down from the pit.” - - -After many days had passed and she had found Lohiau she had another -vision of Puna and saw a great eruption of lava making desolate the -land. There had been many hindrances to the progress of Hiiaka and she -had been slow. The waiting and impatient goddess of fire became angry -with her messenger and hurled lava from the pit crater down into the -forests which she had promised to protect. Hiiaka chanted: - - - “The smoke bends over Kaliu. - I thought my lehuas were tabu. - The birds of fire are eating them up. - They are picking my lehuas - Until they are gone.” - - -Then from that far-off island of Kauai she looked over her burning -forest toward the sea and again chanted: - - - “O my friend of the steep ridges above Keaau, - My friend who made garlands - Of the lehua blossoms of Kaliu, - Hopoe is driven away to the sea— - The sea of Lanahiku.” - - -Fiercer and more devouring were the lava floods hurled out over the -forest so loved by Hiiaka. Heavier were the earthquake shocks shaking -all the country around the volcano. Then Hiiaka bowed her head and -said: - - - “Puna is shaking in the wind, - Shaking is the hala grove of Keaau, - Tumbling are Haena and Hopoe, - Moving is the land—moving is the sea.” - - -Thus by her spirit-power she looked back to Hawaii and saw Puna -devastated and the land covered by the destructive floods of lava sent -out by Pele. - -Hopoe was the last object of Pele’s anger at her younger sister, but -there was no escape. The slow torrent of lava surrounded the beach -where Hopoe waited death. She placed the garlands Hiiaka had loved over -her head and shoulders. She wore the finest skirt she had woven from -lauhala leaves. She looked out over the death-dealing seas into which -she could not flee, and then began the dance of death. - -There Pele’s fires caught her but did not devour her. The angry goddess -of fire took away her human life and gave her goblin power. Pele -changed Hopoe into a great block of lava and balanced it on the -seashore. Thus Hopoe was able to dance when the winds blew or the earth -shook or some human hand touched her and disturbed her delicate poise. -It is said that for centuries she has been the dancing stone of Puna. - -Hiiaka fulfilled her mission patiently and faithfully, bringing Lohiau -even from a grave in which he had been placed back to life and at last -presenting him before Pele although all along the return journey she -was filled with bitterness because of the injustice of Pele in dealing -death to Hopoe. - - - - - - - - -XIII - -HIIAKA’S BATTLE WITH DEMONS - - -Hiiaka, the youngest sister of Pele, the goddess of fire, is the -central figure of many a beautiful Hawaiian myth. She was sent on a -wearisome journey over all the islands to find Lohiau, the lover of -Pele. - -Out of the fire-pit of the volcano, Kilauea, she climbed. Through a -multitude of cracks and holes, out of which poured fumes of foul gases, -she threaded her way until she stood on the highest plateau of lava the -volcano had been able to build. - -Pele was impatient and angry at the slow progress of Hiiaka and at -first ordered her to hasten alone on her journey, but as she saw her -patiently climbing along the rough way, she relented and gave to her -supernatural power to aid in overcoming great difficulties and a magic -skirt which had the power of lightning in its folds. But she saw that -this was not enough, so she called on the divine guardians of plants to -come with garments and bear a burden of skirts with which to drape -Hiiaka on her journey. At last the goddess of ferns, Pau-o-palae, came -with a skirt of ferns which pleased Pele. It was thrown over Hiiaka, -the most beautiful drapery which could be provided. - -Pau-o-palae was clothed with a network of most delicate ferns. She was -noted because of her magic power over all the ferns of the forest, and -for her skill in using the most graceful fronds for clothing and -garlands. - -Pele ordered Pau-o-palae to go with Hiiaka as her kahu, or guardian -servant. She was very beautiful in her fern skirt and garland, but -Hiiaka was of higher birth and nobler form and was more royal in her -beauty than her follower, the goddess of ferns. It was a queen of -highest legendary honor with one of her most worthy attendants setting -forth on a strange quest through lands abounding in dangers and -adventures. - -Everywhere in ancient Hawaii were eepas, kupuas, and mo-os. Eepas were -the deformed inhabitants of the Hawaiian gnomeland. They were twisted -and defective in mind and body. They were the deceitful, treacherous -fairies, living in the most beautiful places of the forest or glen, -often appearing as human beings but always having some defect in some -part of the body. Kupuas were gnomes or elves of supernatural power, -able to appear in some nature-form as well as like a human being. Mo-os -were the dragons of Hawaiian legends. They came to the Hawaiian Islands -only as the legendary memories of the crocodiles and great snakes of -the lands from which the first Hawaiian natives emigrated. - -Throughout Polynesia the mo-o, or moko, remained for centuries in the -minds of the natives of different island groups as their most dreadful -enemy, living in deep pools and sluggish streams. - -Hiiaka’s first test of patient endurance came in a battle with the -kupuas of a forest lying between the volcano and the ocean. - -The land of the island Hawaii slopes down from the raging fire-pit, -mile after mile, through dense tropical forests and shining lava beds, -until it enfolds, in black lava shores, the ceaselessly moving waters -of the bay of Hilo. In this forest dwelt Pana-ewa, a reptile-man. He -was very strong and could be animal or man as he desired, and could -make the change in a moment. He watched the paths through the forest, -hoping to catch strangers, robbing them and sometimes devouring them. -Some he permitted to pass, but for others he made much trouble, -bringing fog and rain and wind until the road was lost to them. - -He ruled all the evil forces of the forest above Hilo. Every wicked -sprite who twisted vines to make men stumble over precipices or fall -into deep lava caves was his servant. Every demon wind, every foul -fiend dwelling in dangerous branches of falling trees, every wicked -gnome whirling clouds of dust or fog and wrapping them around a -traveller, in fact every living thing which could in any way injure a -traveller was his loyal subject. He was the kupua chief of the vicious -sprites and cruel elves of the forest above Hilo. Those who knew about -Pana-ewa brought offerings of awa [15] to drink, taro and red fish to -eat, tapa for mats, and malos, or girdles. Then the way was free from -trouble. - -There were two bird-brothers of Pana-ewa; very little birds, swift as a -flash of lightning, giving notice of any one coming through the forest -of Pana-ewa. - -Hiiaka, entering the forest, threw aside her fern robes, revealing her -beautiful form. Two birds flew around her and before her. One called to -the other, “This is one of the women of ka lua (the pit).” The other -answered, “She is not as strong as Pana-ewa; let us tell our brother.” - -Hiiaka heard the birds and laughed; then she chanted, and her voice -rang through all the forest: - - - “Pana-ewa is a great lehua island; - A forest of ohias inland. - Fallen are the red flowers of the lehua, [16] - Spoiled are the red apples of the ohia,[16] - Bald is the head of Pana-ewa; - Smoke is over the land; - The fire is burning.” - - —Translated from a Hiiaka Chant. - - -Hiiaka hoped to make Pana-ewa angry by reminding him of seasons of -destruction by lava eruptions, which left bald lava spots in the midst -of the upland forest. - -Pana-ewa, roused by his bird watchmen and stirred by the taunt of -Hiiaka, said: “This is Hiiaka, who shall be killed by me. I will -swallow her. There is no road for her to pass.” - -The old Hawaiians said that Pana-ewa had many bodies. He attacked -Hiiaka in his fog body, Kino-ohu, and threw around her his twisting -fog-arms, chilling her and choking her and blinding her. He wrapped her -in the severe cold mantle of heavy mists. - -Hiiaka told her friend to hold fast to her girdle while she led the -way, sweeping aside the fog with her magic skirt. Then Pana-ewa took -his body called the bitter rain, ua-awa, the cold freezing rain which -pinches and shrivels the skin. He called also for the strong winds to -bend down trees and smite his enemy, and lie in tangled masses in her -path. So the way was hard. - -Hiiaka swiftly swept her lightning skirt up against the beating rain -and drove it back. Again and again she struck against the fierce storm -and against the destructive winds. Sometimes she was beaten back, -sometimes her arms were so weary that she could scarcely move her -skirt, but she hurled it over and over against the storm until she -drove it deeper into the forest and gained a little time for rest and -renewal of strength. - -On she went into the tangled woods and the gods of the forest rose up -against her. They tangled her feet with vines. They struck her with -branches of trees. The forest birds in multitudes screamed around her, -dashed against her, tried to pick out her eyes and confuse her every -effort. The god and his followers brought all their power and -enchantments against Hiiaka. Hiiaka made an incantation against these -enemies: - - - “Night is at Pana-ewa and bitter is the storm; - The branches of the trees are bent down; - Rattling are the flowers and leaves of the lehua; - Angrily growls the god Pana-ewa, - Stirred up inside by his wrath. - Oh, Pana-ewa! - I give you hurt, - Behold, I give the hard blows of battle.” - - -She told her friend to stay far back in the places already conquered, -while she fought with a bamboo knife in one hand and her lightning -skirt in the other. Harsh noises were on every hand. From each side she -was beaten and sometimes almost crushed under the weight of her -opponents. Many she cut down with her bamboo knife and many she struck -with her lightning skirt. The two little birds flew over the -battlefield and saw Hiiaka nearly dead from wounds and weariness, and -their own gods of the forest lying as if asleep. They called to -Pana-ewa: - - - “Our gods are tired from fighting, - They sleep and rest.” - - -Pana-ewa came and looked at them. He saw that they were dead without -showing deep injury, and wondered how they had been killed. The birds -said, “We saw her skirt moving against the gods, up and down, back and -forth.” - -Again the hosts of that forest gathered around the young chiefess. -Again she struggled bitterly against the multitude of foes, but she was -very, very tired and her arms sometimes refused to lift her knife and -skirt. The discouraged woman felt that the battle was going against -her, so she called for Pele, the goddess of fire. - -Pele heard the noise of the conflict and the voice of her sister. She -called for a body of her own servants to go down and fight the powerful -kupua. - -The Hawaiian legends give the name Ho-ai-ku to these reinforcements. -This means “standing for food” or “devourers.” Lightning storms were -hurled against Pana-ewa, flashing and cutting and eating all the gods -of the forest. - -Hiiaka in her weariness sank down among the foes she had slain. - -The two little birds saw her fall and called to Pana-ewa to go and take -the one he had said he would “swallow.” He rushed to the place where -she lay. She saw him coming and wearily arose to give battle once more. - -A great thunderstorm swept down on Pana-ewa. As he had fought Hiiaka -with the cold forest winds, so Pele fought him with the storms from the -pit of fire. Lightning drove him down through the forest. A mighty rain -filled the valleys with red water. The kupuas were swept down the river -beds and out into the ocean, where Pana-ewa and the remnant of his -followers were devoured by sharks. - -The Ho-ai-ku, as the legends say, went down and swallowed Pana-ewa, -eating him up. Thus the land above Hilo became a safe place for the -common people. To this day it is known by the name Pana-ewa. - - - - - - - - -XIV - -HOW HIIAKA FOUND WAHINE-OMAO - - -The story of the journey of the youngest sister of Pele, the goddess of -volcanic fires, when seeking a husband for her oldest sister, has a -simple and yet exceedingly human element in the incidents which cluster -around the finding of a faithful follower and friend. It is a story of -two girls attracted to each other by lovable qualities. Hiiaka was a -goddess with an attendant from the old Hawaiian fairyland—the Guardian -of Ferns. Then there was added the human helper, Wahine-omao, or “the -light-colored woman.” - -While Hiiaka was journeying through the lower part of the forest which -she had freed from demons, the Guardian of Ferns said: “I hear the -grunting of a pig, but cannot tell whether it is before us or on one -side. Where is it—from the sea or inland?” - -Hiiaka said: “This is a pig from the sea. It is the -Humuhumu-nukunuku-a-puaa. It is the grunting, angular pigfish. There is -also a pig from the land. There are two pigs. They are before us. They -belong to a woman and are for a gift—a sacrifice to the sister goddess -who is over us two. This is Wahine-omao.” - -They walked on through the restful shadows of the forest and soon met a -beautiful woman carrying a little black pig and a striped, angular -fish. Humuhumu means “grunting.” Nuku-nuku means “cornered.” Puaa means -“pig.” The Humuhumu-nukunuku-a-puaa was a fish with a sharp-pointed -back, grunting like a pig. It was the fish into which the fabled -demi-god Kamapuaa changed himself when fleeing from the destructive -fires of Pele. - -Hiiaka greeted the stranger, “Love to you, O Wahine-omao.” - -The woman replied: “It is strange that you two have my name while your -eyes are unknown to me. What are your names and where do you go?” - -The sister of Pele concealed their names. “I am Ku and Ka is the name -of my friend. A troublesome journey is before us beyond the waters of -Hilo and the kupuas [demons] dwelling there and along the hard paths -over the cliffs of the seacoast even to the steady blowing winds of -Kohala.” - -The newcomer looked longingly into the eyes of the young chiefess and -said: “I have a great desire for that troublesome journey, but this pig -is a sacrifice for the goddess of the crater. Shall I throw away the -pig and go with you?” - -Hiiaka told her to hurry on, saying: “If your purpose is strong to go -with us, take your sacrifice pig to the woman of the pit. Then come -quickly after us. You will find us. While you go say continually, ‘O -Ku! O Ka! O Ku! O Ka!’ When you arrive at the pit throw the pig down -into the fire and return quickly, saying, ‘O Ku! O Ka!’ until you find -us.” - -The woman said: “I will surely remember your words, but you are so -beautiful and have such power that I think you are Pele. Take my pig -now and end my trouble.” Then she started to throw herself and her -offerings on the ground before Hiiaka. - -Hiiaka forbade this and explained that the offering must be taken as -had been vowed. - -Then the woman took her sacred gifts and went up through the woods to -the crater, saying over and over, “O Ku! O Ka!” all the time realizing -that new activity and life were coming to her and that she was moving -as swiftly as the wind. In a little while she stood on the high point -above the crater called Kolea—the place where birds rested. Before her -lay a great circular plain, black-walled, full of burning lava leaping -up in wonderful fire-dances and boiling violently around a group of -beautiful women. She called to Pele: - - - “E Pele e! Here is my sacrifice—a pig. - E Pele e! Here is my gift—a pig. - Here is a pig for you, - O goddess of the burning stones. - Life for me. Life for you. - The flowers of fire wave gently. - Here is your pig.”—Amama. - - -The woman threw the pig and the fish over the edge into the mystic -fires beneath and leaned over, looking down into the deadliness of the -fire and smoke which received the sacrifice. Flaming hands leaped up, -caught the gifts and drew them down under the red surface. But in a -moment there was a rush upward of a fountain of lava and hurled up with -it she saw the body of the little black pig tossing in the changing -jets of fire. - -Down it went again into the whirling, groaning fires of the underworld. -Then she knew that the sacrifice had been accepted and that she was -free from her vow of service to Pele. Every tabu upon her free action -had been removed and she was free—free to do according to her own wish. -Then she saw one of the women of the pit slowly changing into an old -woman lying on a mat of fire apart from the others. It was Pele who was -always growing more and more jealous and angry with Hiiaka. - -Pele called from the pit of fire, “O woman! have you seen two -travellers?” - -When she learned that they had been seen going on their journey she -charged her new worshipper to go with Hiiaka and always spy upon her -movements. - -Wahine-omao became angry and cried out: “When I came here I thought you -were beautiful with the glory of fire resting on you. Your sisters are -beautiful, but you are a harsh old woman. Your eyes are red. Your -eyebrows and hair are burned. You are the woman with scorched eyelids.” -Then she ran from the crater, saying, “O Ku! O Ka!” Her feet seemed to -be placed on a swift-moving cloud and in a few moments she was dropped -by the side of Hiiaka. - -The three women, Hiiaka, the powerful, Pau-o-palae, the fairy of the -ferns, and Wahine-omao, the brave and beautiful young woman of the -forest, went on toward Hilo. They came to a grove of ohia, or native -apple, trees, and the new friend begged them to rest for a little while -in this place, for it was her father’s home. - -Hiiaka hesitated, saying: “I am afraid that you would entangle me, O -friend! Some one is waiting below whom I must see. Our journey cannot -end.” - -“Oh,” said the woman, “I intend not to stay. Stepping sideways was my -thought to see my family dwelling in this house—then journey on.” - -They turned aside through the red-fruited tall ohia trees to a -resting-place called Papa-lau-ahi, or the fireleaf of lava spread out -flat like a board. This has always been a resting-place for travellers -coming across the island to Hilo Bay. There they greeted friends and -rested, but Hiiaka thought lovingly of another friend, Hopoe, far -dearer to her than any one else. Tears rolled down her cheeks. - -Wahine-omao said, “Why do you weep, O friend?” The reply came: “Because -of my friend who lives over by that sea far below us. The smoke of the -fire-anger of our sister-lord is falling over toward my friend Hopoe.” - -Wahine-omao said: “One of our people truly lives over there. We know -and love her well, but her name is Nana-huki. The name is given because -when looking at you her eyes are like a cord pulling you to her.” - -“Yes,” said Hiiaka, “that is her name, but for me she had the -sweet-scented hala wreaths and the beautiful wreaths of the red -blossoms of the lehua and baskets of the most delicious treasures of -the sea. So my name for her is Hopoe.” - -The name Hopoe may mean “one encircled,” as with leis, or wreaths, or -as with loving arms, or possibly it might convey the idea of one set -apart in a special class or company. Both thoughts might well be -included in the deep love of the young goddess for a human friend. - -The time came for the three women to hasten on their way. The final -alohas were said. The friends rubbed noses in the old Hawaiian way and -went down to Hilo. - -Hiiaka looked again from the upland over to the distant seacoast and -wailed: - - - “My journey opens to Kauai. - Loving is my thought for my aikane, - My bosom friend— - Hopoe—my sweet-scented hala. - Far will we go; - Broad is the land; - Perhaps Kauai is the end.” - - -Thus Hiiaka sent her loving thoughts over forest and rugged lava plains -to her dearest friend even while she opened her heart to another friend -who served her with the utmost faithfulness and love all the rest of -her eventful journey. - - - - - - - - -XV - -HIIAKA CATCHING A GHOST - - -Hiiaka, the sister of Pele, and the goddess of ferns, and their new -friend Wahine-omao, were hastening through the forests above the bay of -Hilo. They came near a native house. Two girls were lying on a mat near -the doorway. The girls saw the strangers and with hearts full of -hospitality cried: “O women strangers, stop at our house and eat. Here -are dried fish and the kilu-ai [a-little-calabash-full-of-poi, the -native food].” It was all the food the girls had, but they offered it -gladly. - -Hiiaka said: “One of us will stop and eat. Two of us will pass on. We -are not hungry.” The truth was that Wahine-omao of the light skin -needed food like any one not possessing semi-divine powers. - -So Wahine-omao stopped and ate. She saw that the girls were kupilikia -(stirred-up-with-anxiety) and asked them why they were troubled. - -“Our father,” they said, “went to the sea to fish in the night and has -not returned. We fear that he is in trouble.” - -Hiiaka heard the words and looked toward the sea. She saw the spirit of -that man coming up from the beach with an ipu-holoholona -(a-calabash-for-carrying fish-lines, etc.) in his hands. - -She charged the girls to listen carefully while she told them about -their father, saying: “You must not let tears fall or wailing tones -come into your voices. Your father has been drowned in the sea during -the dark night. The canoe filled with water. The swift-beating waters -drove your father on to the reef of coral and there his body lies. The -spirit was returning home, but now sees strangers and is turning aside. -I will go and chase that spirit from place to place until it goes back -to the place where it left its house—the body supposed to be dead. Let -no one eat until my work is done.” - -Hiiaka looked again toward the sea. The spirit was wandering aimlessly -from place to place with its calabash thrown over its shoulder. It was -afraid to come near the strangers and yet did not want to go back to -the body. Hiiaka hastened after the ghost and drove it toward the house -where the girls were living. She checked it as it turned to either side -and tried to dash away into the forest. She pushed it into the door and -called the girls in. They saw the ghost as if it were the natural body. -They wept and began to beseech Hiiaka to bring him back to life. - -She told them she would try, but they must remember to keep the bundle -of tears inside the eyes. She told them that the spirit must take her -to the body and they must wait until the rainbow colors of a divine -chief came over their house. Then they would know that their father was -alive. But if a heavy rain should fall they would know he was not alive -and need not restrain their cries. - -As Hiiaka rose to pass out of the door the ghost leaped and -disappeared. Hiiaka rushed out and saw the ghost run to the sea. She -leaped after it and followed it to a great stone lying at the foot of a -steep precipice. There the heana (dead body) was lying. It was badly -torn by the rough coral and the face had been bitten by eels. Around it -lay the broken pieces of the shattered canoe. Hiiaka washed the body in -the sea and then turned to look for the ghost, but it was running away -as if carried by a whirlwind. - -Hiiaka thrust out her “strong hand of Kilauea.” This meant her power as -one of the divine family living in the fire of the volcano. She thrust -forth this power and turned the spirit back to the place where the body -was lying. She drove the ghost to the side of the body and ordered it -to enter, but the ghost thought that it would be a brighter and happier -life if it could be free among the blossoming trees and fragrant ferns -of the forest, so tried again to slip away from the house in which it -had lived. - -Hiiaka slapped the ghost back against the body and told it to go in at -the bottom of a foot. She slapped the feet again and again, but it was -very hard to push the ghost inside. It tried to come out as fast as -Hiiaka pushed it in. Then Hiiaka uttered an incantation, while she -struck the feet and limbs. The incantation was a call for the gift of -life from her friends of the volcano. - - - “O the top of Kilauea! - O the five ledges of the pit! - The taboo fire of the woman. - When the heavens shake, - When the earth cracks open [earthquakes], - Man is thrown down, - Lying on the ground. - The lightning of Kane [a great god] wakes up. - Kane of the night, going fast. - My sleep is broken up. - E ala e! Wake up! - The heaven wakes up. - The earth inland is awake. - The sea is awake. - Awake you. - Here am I.”—Amama (The prayer is done). - - -By the time this chant was ended Hiiaka had forced the ghost up to the -hips. There was a hard struggle—the ghost trying to go back and yet -yielding to the slapping and going further and further into the body. - -Then Hiiaka put forth her hand and took fresh water, pouring it over -the body, chanting again: - - - “I make you grow, O Kane! - Hiiaka is the prophet. - This work is hers. - She makes the growth. - Here is the water of life. - E ala e! Awake! Arise! - Let life return. - The taboo [of death] is over. - It is lifted. - It has flown away.”—Amama. - - -—These were ancient chants for the restoration of life— - -All this time she was slapping and pounding the spirit into the body. -It had gone up as far as the chest. Then she took more fresh water and -poured it over the eyes, dashing it into the face. The ghost leaped up -to the mouth and eyes—choking noises were made—the eyes opened faintly -and closed again, but the ghost was entirely in the body. Slowly life -returned. The lips opened and breath came back. - -The healing power of Hiiaka restored the places wounded by coral rocks -and bitten by eels. Then she asked him how he had been overcome. He -told her he had been fishing when a great kupua came in the form of a -mighty wave falling upon the boat, filling it full of water. - -The fisherman said that he had tried to bail the water out of his -canoe, when it was hurled down into the coral caves, and he knew -nothing more until the warm sun shone in his face and his eyes opened. -Hiiaka told him to stand up, and putting out her strong hand lifted him -to his feet. - -He stood shaking and trembling, trying to move his feet. Little by -little the power of life came back and he walked slowly to his house. - -Hiiaka called for the glory of a divine chief to shine around them. -Among the ancient Hawaiians it was believed that the eyes of prophets -could tell the very family to which a high chief belonged by the color -or peculiar appearance of the light around the individual even when a -long distance away. Thus the watching anxious girls and the friends of -Hiiaka knew that the ghost had gone back into the body and the -fisherman had been brought back to life. - - - - - - - - -XVI - -HIIAKA AND THE SEACOAST KUPUAS - - -Kupuas were legendary monsters which could change themselves into human -beings at will. They were said to have come from far-off lands with the -early settlers. They had descendants who lived along the seacoast or in -out-of-the-way places inland. They were always ready to destroy and -often devour any strangers passing near them. Frequently they were -sharks which had a shark mouth although appearing like men. This mouth -was between the shoulders and was concealed by a cape thrown carefully -over the back. As human beings they would mingle with their fellows and -go out in the sea, bathing and surf-riding, but when they went into the -water they would dive under, assume their shark form, and catch some -one of the bathers. They would carry the body to some under-water cave, -where it could be devoured. All other sea monsters were given human -qualities—some were helpful to men and some were destructive. - -Fabled monsters lived on land. Some of these were gigantic lizards, -probably the legendary memory of the crocodiles of their ancient home -in India. Some were the great clouds floating in the heavens. Peculiar -rocks, trees, precipices, waterfalls, birds, indeed everything with or -without life, might be given human and supernatural power and called -kupuas. After a time various objects began to have worshippers who -became priests supposed to be endowed with the qualities of the objects -worshipped. These, in the later days, have been considered sorcerers or -witches, receiving the name kupuas. - - - - -MAKAUKIU - -Hiiaka, the sister of Pele, the goddess of volcanoes, by her magic -power was able to find and destroy many of these mysterious monsters. -She had two companions as she journeyed along the eastern coast of the -island Hawaii. Their way was frequently very wearisome as they climbed -down steep precipices into valleys and gulches and then had to climb up -on the other side. - -In one valley beautiful clear sea-water invited the girls to bathe. Two -of them threw aside their tapa clothes and ran down to the beach. -Hiiaka bade them wait, telling them this was the home of Makaukiu, a -very ferocious monster. But the girls thought they could see any evil -one, if living in that pure, clear water, so they laughed at their -friend and went to the edge of the water. Hiiaka took some fragrant -ti-leaves, made a little bundle and threw it into the sea. The girls -made ready to leap and swim, when suddenly Makaukiu appeared just below -the surface, catching and shaking the leaves. - -The girls fled inland to higher ground, but Hiiaka stood at the edge of -the sea. The sea monster tried to catch her in his great mouth. He -lashed the water into foam, trying to strike her with his tail. He -tried to wash her into the sea by pushing great, whirling waves against -her, but Hiiaka struck him with the mighty forces of lightning and fire -which she had in her magic skirt. Soon he was dead and his body floated -on the water until the tide swept it out to sink in the deep sea. The -place where this monster was slain was given his name and is still -called “The Swimming-Hole of Makaukiu.” - - - - -MAHIKI - -The Hawaiians say that the desire for battle was burning in the heart -of Hiiaka and she longed to kill Mahiki, who lived near Waipio -Valley—one of the most beautiful of all the valleys of the Hawaiian -Islands. Mahiki was a whirlwind. When he saw the girls coming he fled -inland, hiding himself in a cloud of dust. Whenever the girls came -toward him he fled swiftly to a new place. They could not catch and -destroy him. - -As they were following the whirlwind they heard some one calling. They -stopped and found two persons without bones—the bodies were flesh, soft -and yielding, yet of human form. Hiiaka had pity on them, so she took -the ribs of a long leaf and pushed them into the soft bodies, where -they became bones. Then the two could stand. After a time they could -use their new bones in their legs and walk. - - - - -PILI AND NOHO - -Hiiaka remembered that there were two dragons in the river Wailuku, a -river of swift cascades and beautiful waterfalls near Hilo, so she -turned back filled with the wish to destroy them and free the people -from that danger. - -At the place where the people crossed the river were two things which -looked like large, flat logs tossing in the water. Any person wishing -to cross the river would lay fish, sweet potatoes, and other kinds of -food on the logs. When these things disappeared the logs would act -sometimes as a bridge and sometimes as a boat, taking those who had -given presents across the river. These logs were the great tongues of -the dragons Pili-a-moo and Noho-a-moo, i.e., the dragon Pili and the -dragon Noho. - -Hiiaka and her two companions came to the river side. The travellers -called for an open way across. - -One dragon said to the other, “Here comes one of our family.” - -The other said: “What of that? She can cross if she pays. If she does -not give our price, she shall not go over in this place.” - -Hiiaka ordered the dragons to prepare her way, but they refused. Then -she taunted them as slaves, ordering them to bring vegetable food and -fish. The dragons became angry and thrashed the water into whirlpools, -trying to catch the travellers and pull them into the river. The people -from far and near gathered to the place of this strange conflict. - -A chief laughed at Hiiaka, saying, “These are dragon-gods, and yet you -dispute with them!” - -Hiiaka said, “Yes, they are dragon-gods, but when I attack them they -will die.” - -The chief offered to make any bet desired that she could not injure the -dragons. - -Hiiaka said, “I have no property, but I wager my body, my life, against -your property that the dragons die.” - -Then began a great conflict along the banks and in the swift waters. -Hiiaka struck the dragons with her magic skirt in which was concealed -the divine power of lightning. They tried to escape, but Hiiaka struck -again and again and killed them, changing the bodies into blocks of -stone. Then she called the chief, saying, “I have made the way safe for -your people and you; I give back your property and the land of the -dragons.” - -Hiiaka and her friends turned north again and hastened to Waipio Valley -to catch Mahiki—the demon of the whirlwind. He ran down to meet her and -threw dust all over them, then fled inland to the mountains. Hiiaka -chanted: - - - “I am above Waipio, - My eyes look sharply down. - I have gone along the path - By the sea of Makaukiu, - Full flowing like the surf. - I have seen Mahiki, - I have seen that he is evil, - Evil, very evil indeed.” - - - - -MOO-LAU - -Then Hiiaka thought of Moo-lau, who was the great dragon-god of the -district Kohala. He had a great multitude of lesser gods as his -servants. - -Hiiaka clearly and sweetly called for the dragon-gods to prepare a way -for her and also to bring gifts for herself and her companions. - -Moo-lau answered, “You have no path through my lands unless you have -great strength or can pay the price.” - -Then began one of the great legendary battles of ancient Hawaiian -folk-lore. Hiiaka, throwing aside her flower-wreaths and common -clothes, took her lightning pa-u (skirt) and attacked Moo-lau. He -fought her in his dragon form. He breathed fierce winds against her. He -struck her with his swift-moving tail. He tried to catch her between -his powerful jaws. He coiled and twisted and swiftly whirled about, -trying to knock her down, but she beat him with her powerful hands in -which dwelt some of the divine power of volcanoes. She struck his great -body with her magic skirt in which dwelt the power of the lightning. -Each pitted supernatural powers against the other. Each struck with -magic force and each threw out magic strength to ward off deadly blows. -They became tired, very tired, and, turning away from each other, -sought rest. Again they fought and again rested. - -Hiiaka chanted an incantation, or call for help: - - - “Moo-lau has a dart - Of the wood of the uhi-uhi; [17] - A god is Moo-lau, - Moo-lau is a god!” - - -This was a spirit-call going out from Hiiaka. It broke through the -clouds hanging on the sides of the mountains. It pierced the long, long -way to the crater of Kilauea. It roused the followers of the -fire-goddess. A host of destructive forces, swift as lightning, left -the pit of fire to aid Hiiaka. - -Meanwhile Moo-lau had sent his people to spy out the condition of -Hiiaka. Then he called for all the reptile gods of his district to help -him. He rallied all the gnomes and evil powers he could order to come -to his aid and make a mighty attack. - -When the battle seemed to be going against her, suddenly the Ho-ai-ku -men and the Ho-ai-ka women, the destructive gnomes from the crater, -broke in a storm upon Moo-lau and his demons. Oh, how the little people -from the pit devoured and destroyed the dragon army! The slaughter of -the reptile horde was quickly accomplished and Hiiaka soon saw the body -of her enemy the dragon-god trampled underfoot. - -When the god Mahiki saw that Moo-lau was slain and his army defeated he -raised a great cloud of dust and fled far off around the western side -of the island. The whirlwind was one of the earth-monsters which even -the sister of the goddess of volcanoes could not destroy. - -Many were the evil demi-gods who tried to hinder Hiiaka in her journey -along the east coast of the island Hawaii. Sharks fought her from the -seas. The gnomes and dragons of valley and forest tried to destroy her. -Even birds of evil omen came into the fight against her, but she -conquered and killed until the land was freed from its enemies and the -people of the districts along the sea could journey in comparative -safety. - -Pau-o-palae, the goddess of ferns, met the chief of this land which had -been freed from the power of the dragon. She saw him swimming in the -sea and, forgetting her companions, leaped in to sport with him. They -at once decided to be married. Then she turned aside to his new home, -leaving Hiiaka and Wahine-omao to go on after Lohiau. - - - - - - - - -XVII - -LOHIAU - - -The story of Hiiaka’s journey over the seas which surround the Hawaiian -Islands, and through dangers and perplexities, cannot be fully told in -the limits of these short stories. There are several versions, so only -the substance of all can be given. - -On each island she slew dragons which had come from the ancient -traditional home of the Polynesians, India. She destroyed many -evil-minded gnomes and elves; fought the au-makuas and the demi-gods of -land and sea; found the body of Lohiau put away in a cave and watched -over by the dragon-women who had been defeated by Pele when in her long -sleep she chanted the songs of the Winds of Kauai. She slew the -guardians of the cave, carried the body to a house where she used -powerful chants for restoration. She captured the wandering ghost of -Lohiau and compelled it again to take up its home in the body, and then -with Lohiau and Wahine-omao made the long journey to her home in the -volcano. From the island of Hawaii to the island Kauai, and along the -return journey Hiiaka’s path was marked with experiences beneficial to -the people whom she passed. This must all be left untold except the -story of Lohiau’s restoration to life and the conflict with Pele. - -As Hiiaka and her friend came near the island Kauai, Hiiaka told -Wahine-omao that Lohiau was dead and that she saw the spirit standing -by the opening of a cave out on the pali of Haena. - -Then she chanted to Lohiau: - - - “The lehua is being covered by the sand, - A little red flower remains on the plain, - The body is hidden in the stones, - The flower is lying in the path. - Very useful is the water of Kaunu.” - - -Thus she told the ghost that she would give new life even as dew on a -thirsty flower. They landed and met Lohiau’s sisters and friends. - -Hiiaka asked about the death of Lohiau, and one sister said, “His -breath left him and the body became yellow.” Hiiaka said: “There was no -real reason for death, but the two women dragons took his spirit and -held it captive. I will try to bring him back. Great is the magic power -and strength of the two dragons and I am not a man, and may not win the -victory. I will have something to eat, and then will go. You must -establish a tabu for twenty days, and there must be quiet. No one can -go to the mountains, nor into the sea. You must have a house made of ti -[18] leaves for the dead body and make it very tight on all sides.” - -The next day they made the house. Hiiaka commanded that a door be made -toward the east. Then Hiiaka said, “Let us open the door of the house.” -When this was done, Hiiaka said: “To-morrow let the tabu be established -on land and sea. To-morrow we commence our work.” - -She made arrangements to go to the cave in the precipice at dawn. Rain -came down in floods and a strong wind swept the face of the precipice. -A fog clung fast to the hills. The water rushed in torrents to the sea. -It was an evil journey to Lohiau. - -At sunrise they went on through the storm. Hiiaka uttered this -incantation: - - - “Our halas greet the inland precipice, - In the front of the calling hill. - Let it call, - You are calling to me. - Here is the great hill outside. - It is cold, - Cold for us.” - - -The dragons shouted for them to stay down, or they would destroy them -on the rocks. But the small spirit voice of Lohiau called for Hiiaka to -come and get him. - -Hiiaka chanted to Lohiau, telling him they would save him. As they went -up, stones in showers fell around and upon them. One large stone struck -Hiiaka in the breast, and she fell off the pali. Then they began to get -up and sticks of all kinds fell upon them again, forcing Hiiaka over -the precipice. - -The dragons leaped down on Hiiaka, trying to catch her in their mouths -and strike her with their tails. Hiiaka struck them with her magic -skirt, and their bodies were broken. - -The spirits of the dragons went into other bodies and leaped upon -Hiiaka roaring, and biting and tearing her body. She swung her skirt up -against the dragons, and burned their bodies to ashes. The dragons -again took new bodies for the last and most bitter battle. - -Hiiaka told Wahine-omao to cover her body with leaves and sticks near -the pali and in event of her death to return with the tidings to -Hawaii. - -One dragon caught Hiiaka and bent her over. The other leaped upon -Hiiaka, catching her around the neck and arm. One tried to pull off the -pa-u and tear it to pieces. - -Pau-o-palae saw the danger. From her home on the island Hawaii, she saw -the dragons shaking Hiiaka. Then she sent her power and took many kinds -of trees and struck the dragons. The roots twisted around the dragons, -entangling their feet and tails, and scratching eyes and faces. - -The dragons tried to shake off the branches and roots—the leaf bodies -of the wilderness, and one let go the pa-u of Hiiaka, and the other let -go the neck. Pau-o-palae called all the wind bodies of the forest and -sent them to aid Hiiaka, the forces of the forest, and the wind -spirits. - -At last Hiiaka turned to say farewell to Wahine-omao because the next -fight with the dragons in their new bodies might prove fatal. - -The dragons were now stronger than before. They leaped upon her, one on -each side. The strong winds blew and the storm poured upon her, while -the dragons struck her to beat her down. But all kinds of ferns were -leaping up rapidly around the place where the dragons renewed the -fight. The ferns twisted and twined around the legs and bodies of the -dragons. - -Hiiaka shook her magic skirt and struck them again and again, and the -bodies of these dragons were broken in pieces. Then the wind ceased, -the storm passed away, and the sky became clear. But it was almost -evening and darkness was falling fast. - -The natives have for many years claimed that Hiiaka found the time too -short to climb the precipice, catch the ghost of Lohiau and carry it -and the body down to the house prepared for her work, therefore she -uttered this incantation: - - - “O gods! Come to Kauai, your land. - O pearl-eyed warrior (an idol) of Halawa! - O Kona! guardian of our flesh! - O the great gods of Hiiaka! - Come, ascend, descend, - Let the sun stop over the river of Hea. - Stand thou still, O sun!” - - -The sun waited and its light rested on the precipice and pierced the -deep shadows of the cave in which the body lay while Hiiaka sought -Lohiau. - -Hiiaka heard the spirit voice saying, “Moving, moving, you will find me -in a small coconut calabash fastened in tight.” Hiiaka followed the -spirit voice and soon saw a coconut closed up with feathers. Over the -coconut a little rainbow was resting. She caught the coconut and went -back to the body of Lohiau. It had become very dark in the cave, but -she did not care, this was as nothing to her. She took the bundle of -the body of Lohiau and said: “We have the body and the spirit, we are -ready now to go down to our house.” - -Then she called the spirits of the many kinds of ferns of Pau-o-palae -to take the body down. The fern servants of Pau-o-palae carried the -bundle of the body down to the house. - -Hiiaka said to her friend: “You ask how the spirit can be restored into -the body. It is hard and mysterious and a work of the gods. We must -gather all kinds of ferns and maile and lehua and flowers from the -mountains. We must take wai-lua (flowing water) and wai-lani (rain) and -put them into new calabashes to use in washing the body. Then pray. If -my prayer is not broken [interrupted or a mistake made], he will be -alive. If the prayer is broken four times, life will not return.” - -The servants of Pau-o-palae, the goddess of ferns, brought all manner -of sweet-scented ferns, flowers, and leaves to make a bed for the body -of Lohiau, and to place around the inside of the house as fragrant -paths by which the gods could come to aid the restoration to life. - -There were many prayers, sometimes to one class of gods and sometimes -to another. The following prayer was offered to the au-makuas, or -ghost-gods, residing in cloud-land and revealing themselves in -different cloud forms: - - - “Dark is the prayer rising up to Kanaloa, - Rising up to the ancient home Kealohilani. - Look at the kupuas above sunset! - Who are the kupuas above? - The black dog of the heavens, - The yellow dog of Ku in the small cloud, - Ku is in the long cloud, - Ku is in the short cloud, - Ku is in the cloud of red spots in the sky. - Listen to the people of the mountains, - The friends of the forest, - The voices of the heavens. - The water of life runs, life is coming, - Open with trembling, to let the spirit in, - A noise rumbling, - The sound of Ku. - The lover sent for is coming. - I, Hiiaka, am coming. - The lover of my sister Pele, - The sister of life, - Is coming to life again. - Live, Live.” - - -After each one of the prayers and incantations the body was washed in -the kind of water needed for each special ceremony. Thus days passed -by; some legends say ten days, some say a full month. At last the body -was ready for the incoming of the spirit. - -The coconut shell in which the spirit had been kept was held against -the body, the feet and limbs were slapped, and the body rubbed by -Wahine-omao while Hiiaka continued her necessary incantations until the -restoration to life was complete. - -Many, many days had passed since the fiery and impetuous Pele had sent -her youngest sister after the lover Lohiau. In her restlessness Pele -had torn up the land in all directions around the pit of fire with -violent earthquakes. She had poured her wrath in burning floods of lava -over all the southern part of the island. She had broken her most -solemn promise to Hiiaka. - -Whenever she became impatient at the delay of the coming of Lohiau, she -would fling her scorching smoke and foul gas over Hiiaka’s beautiful -forests—and sometimes would smite the land with an overflow of burning -lava. - -Sometimes she would look down over that part of Puna where Hopoe dwelt -and hurl spurts of lava toward her home. At last she had yielded to her -jealous rage and destroyed Hopoe and her home and then burned the loved -spots of restful beauty belonging to Hiiaka. - -Hiiaka had seen Pele’s action as she had looked back from time to time -on her journey to Kauai. Even while she was bringing Lohiau back to -life, her love for her own home revealed to her the fires kindled by -Pele, and she chanted many songs of complaint against her unfaithful -sister. - -Hiiaka loyally fulfilled her oath until she stood with Lohiau on one of -the high banks overlooking Ka-lua-Pele, the pit of Pele in the volcano -Kilauea. Down below in the awful majesty of fire were the sisters. - -Wahine-omao went down to them as a messenger from Hiiaka. One of the -legends says that Pele killed her; another says that she was repulsed -and driven away; others say that Pele refused to listen to any report -of the journey to Kauai and hurled Wahine-omao senseless into a hole -near the fire-pit, and raved against Hiiaka for the long time required -in bringing Lohiau. - -Hiiaka at last broke out in fierce rebellion against Pele. On the hill -where they stood were some of the lehua trees with their brilliant red -blossoms. She plucked the flowers, made wreaths, and going close to -Lohiau hung them around his neck. - -All through the long journey to the crater Lohiau had been gaining a -full appreciation of the bravery, the unselfishness, and the wholly -lovable character of Hiiaka. He had proposed frequently that they be -husband and wife. Now, as they stood on the brink of the crater with -all the proof of Pele’s oath-breaking around them Hiiaka gave way -entirely. She chanted while she fastened the flowers tightly around him -and while her arms were playing around his neck: - - - “Hiiaka is the wife. - Caught in the embrace with the flowers. - The slender thread is fast. - Around him the leis from the land of the lehuas are fastened. - I am the wife—The clouds are blown down - Hiding the sea at Hilo.” - - -Lohiau had no longer any remnant of affection for Pele. Hiiaka had -fulfilled her vow and Pele had broken all her promises. Lohiau and -Hiiaka were now husband and wife. Pele had lost forever her husband of -the long sleep. - -Pele was uncontrollable in her jealous rage. One of the legends says -that even while Lohiau and Hiiaka were embracing each other Pele ran up -the hill and threw her arms around his feet and black lava congealed -over them. Then she caught his knees and then his body. Lava followed -every clasp of the arms of Pele, until at last his whole body was -engulfed in a lava flow. His spirit leaped from the body into some -clumps of trees and ferns not far away. - -Another legend says that Pele sent her brother Lono-makua, with his -helpers, to kindle eruptions around Lohiau and Hiiaka. This could not -harm Hiiaka, for she was at home in the worst violence of volcanic -flames, but it meant death to Lohiau. - -Lono-makua kindled fires all around Lohiau, but for a long time -refrained from attacking him. - -Hiiaka could not see the pit as clearly as Lohiau, so she asked if -Pele’s fires were coming. He chanted: - - - “Hot is this mountain of the priest. - Rain is weeping on the awa. - I look over the rim of the crater. - Roughly tossing is the lava below. - Coming up to the forest— - Attacking the trees— - Clouds of smoke from the crater.” - - -The lava came up, surrounding them. Tossing fountains of lava -bespattered them. Wherever any spot of his body was touched Lohiau -became stone. He uttered incantations and used all his powers as a -sorcerer-chief. The lava found it difficult to overwhelm him. Pele sent -increased floods of burning rock upon him. Lohiau’s body was all turned -to stone. His spirit fled from the pit to the cool places of a forest -on a higher part of the surrounding mountains. - -Hiiaka was crazed by the death of Lohiau. She had fought against the -eruption; now she caught the lava, tore it to pieces, and broke down -the walls toward the innermost depths of their lava home. She began to -open the pit for the coming of the sea. - -Pele and her sisters were frightened. Pele called Wahine-omao from her -prison and listened to the story of Hiiaka’s faithfulness. Chagrined -and full of self-blame, she told Wahine-omao how to restore happiness -to her friend. - -Wahine-omao went to Hiiaka and softly chanted by the side of the crazy -one who was breaking up the pit. She told the story of the journey -after Lohiau and the possibility of seeking the wandering ghost. - -Hiiaka turned from the pit and sought Lohiau. Many were the adventures -in ghost-land. At last the ghost was found. Lohiau’s body was freed -from the crust of lava and healed and the ghost put back in its former -home. A second time Hiiaka had given life to Lohiau. - -Hiiaka and Lohiau went to Kauai, where, as chief and chiefess, they -lived happily until real death came to Lohiau. - - - -Then Hiiaka returned to her place in the Pele family. It was said that -Wahine-omao became the wife of Lono-makua, the one kindling volcanic -fire. - - - - - - - - -XVIII - -THE ANNIHILATION OF KEOUA’S ARMY - - -Almost exactly thirty-four years before Kapiolani defied the worship of -the fire-goddess Pele, Keoua, a high chief, lost a large part of his -army near the volcano Kilauea. This was in November, 1790. - -Ka-lani-opuu had been king over the island Hawaii. When he died in -1782, he left the kingdom to his son Kiwalao, giving the second place -to his nephew Kamehameha. - -War soon arose between the cousins. Kamehameha defeated and killed the -young king. Kiwalao’s half-brother Keoua escaped to his district Ka-u, -on the southwestern side of the island. His uncle Keawe-mau-hili -escaped to his district Hilo on the southeastern side. - -For some years the three factions practically let each other alone, -although there was desultory fighting. Then the high chief of Hilo -accepted Kamehameha as his king and sent his sons to aid Kamehameha in -conquering the island Maui. - -Keoua was angry with his uncle Keawe-mau-hili. He attacked Hilo, killed -his uncle and ravaged Kamehameha’s lands along the northeastern side of -the island. - -Kamehameha quickly returned from Maui and made an immediate attack on -his enemy, who had taken possession of a fertile highland plain called -Waimea. From this method of forcing unexpected battle came the Hawaiian -saying, “The spear seeks Waimea like the wind.” - -Keoua was defeated and driven through forests along the eastern side of -Mauna Kea (The white mountain) to Hilo. Then Kamehameha sent warriors -around the western side of the island to attack Keoua’s home district. -Meanwhile, after a sea fight in which he defeated the chiefs of the -islands Maui and Oahu, he set his people to building a great temple -chiefly for his war-god Ka-ili. This was the last noted temple built on -all the islands. - -Keoua heard of the attack on his home, therefore he gave the fish-ponds -and fertile lands of Hilo to some of his chiefs and hastened to cross -the island with his army by way of a path near the volcano Kilauea. He -divided his warriors into three parties, taking charge of the first in -person. They passed the crater at a time of great volcanic activity. A -native writer, probably Kamakau, in the native newspaper Kuokoa, 1867, -describes the destruction of the central part of this army by an awful -explosion from Kilauea. He said: “Thus was it done. Sand, ashes, and -stones grew up from the pit into a very high column of fire, standing -straight up. The mountains of Mauna Kea and Mauna Loa were below it. -The people even from Ka-wai-hae [a seaport on the opposite side of the -mountains] saw this wonderful column with fire glowing and blazing to -its very top. When this column became great it blew all to pieces into -sand and ashes and great stones, which for some days continued to fall -around the sides of Kilauea. Men, women, and children were killed. -Mona, one of the army, who saw all this but who escaped, said that one -of the chiefesses was ill and some hundreds of the army had delayed -their journey to guard her and so escaped this death.” - -Dibble, the first among the missionaries to prepare a history of the -islands, gave the following description of the event: - -“Keoua’s path led by the great volcano of Kilauea. There they encamped. -In the night a terrific eruption took place, throwing out flame, -cinders, and even heavy stones to a great distance and accompanied from -above with intense lightning and heavy thunder. In the morning Keoua -and his companions were afraid to proceed and spent the day in trying -to appease the goddess of the volcano, whom they supposed they had -offended the day before by rolling stones into the crater. But on the -second night and on the third night also there were similar eruptions. -On the third day they ventured to proceed on their way, but had not -advanced far before a more terrible and destructive eruption than any -before took place; an account of which, taken from the lips of those -who were part of the company and present in the scene, may not be an -unwelcome digression. - -‘The army of Keoua set out on their way in three different companies. -The company in advance had not proceeded far before the ground began to -shake and rock beneath their feet and it became quite impossible to -stand. Soon a dense cloud of darkness was seen to rise out of the -crater, and almost at the same instant the electrical effect upon the -air was so great that the thunder began to roar in the heavens and the -lightning to flash. It continued to ascend and spread abroad until the -whole region was enveloped and the light of day was entirely excluded. -The darkness was the more terrific, being made visible by an awful -glare from streams of red and blue light variously combined that issued -from the pit below, and being lit up at intervals by the intense -flashes of lightning from above. Soon followed an immense volume of -sand and cinders which were thrown in high heaven and came down in a -destructive shower for many miles around. Some few persons of the -forward company were burned to death by the sand and cinders and others -were seriously injured. All experienced a suffocating sensation upon -the lungs and hastened on with all possible speed. - -‘The rear body, which was nearest the volcano at the time of the -eruption, seemed to suffer the least injury, and after the earthquake -and shower of sand had passed over, hastened forward to escape the -dangers which threatened them, and rejoicing in mutual congratulations -that they had been preserved in the midst of such imminent peril. - -‘But what was their surprise and consternation when, on coming up with -their comrades of the centre party, they discovered them all to have -become corpses. Some were lying down, and others sitting upright -clasping with dying grasp their wives and children and joining noses -(their form of expressing affection) as in the act of taking a final -leave. So much like life they looked that they at first supposed them -merely at rest, and it was not until they had come up to them and -handled them that they could detect their mistake. Of the whole party, -including women and children, not one of them survived to relate the -catastrophe that had befallen their comrades. The only living being -they found was a solitary hog, in company with one of the families -which had been so suddenly bereft of life. In those perilous -circumstances, the surviving party did not even stay to bewail their -fate, but, leaving their deceased companions as they found them, -hurried on and overtook the company in advance at the place of their -encampment.’ - -“Keoua and his followers, of whom the narrator of this scene were a -part, retreated in the direction they had come. On their return, they -found their deceased friends as they had left them, entire and -exhibiting no other marks of decay than a sunken hollowness in their -eyes; the rest of their bodies was in a state of entire preservation. -They were never buried, and their bones lay bleaching in the sun and -rain for many years.” - -A blast of sulphurous gas, a shower of heated embers, or a volume of -heated steam would sufficiently account for this sudden death. Some of -the narrators who saw the corpses affirm that, though in no place -deeply burnt, yet they were thoroughly scorched.” - -Keoua’s prophets ascribed this blow from the gods to their high chief’s -dislike of Hilo and gift to sub-chiefs of the fish-ponds, which were -considered the favorite food-producers for offerings to Hiiaka, the -youngest member of the Pele family. - -Kamehameha’s prophets said that this eruption was the favor of the gods -on his temple building. - -The people said it was proof that Pele had taken Kamehameha under her -especial protection and would always watch over his interests and make -him the chief ruler. - - - - - - - - -XIX - -DESTRUCTION OF KAMEHAMEHA’S FISH-PONDS - - -Mount Hualalai is on the western side of the island Hawaii. It has been -announced as an extinct volcano because few signs of volcanic life -appear at present; but in the year 1801 there was a very violent -eruption from the foot of the mountain, and the expectation of future -action is so strong that scientists classify Hualalai as “active.” - -Ellis, writing in 1824, says: “This eruption of 1801 poured over -several villages, destroyed a number of plantations and extensive -fish-ponds, filled up a deep bay twenty miles in length, and formed the -present coast. An Englishman who saw the eruption has frequently told -us that he was astonished at the irresistible impetuosity of the -torrent. Stone walls, trees, and houses all gave way before it. Even -large masses or rocks of ancient lava, when surrounded by the fiery -stream, soon split into small fragments and falling into the burning -mass appeared to melt again while borne by it down the mountain side. -Numerous offerings were presented and many hogs were thrown alive into -the stream to appease the anger of the gods, by whom they supposed it -was directed, and to stay its devastating course. All seemed unavailing -until one day King Kamehameha went to the flowing lava, attended by a -large retinue of chiefs and priests, and as the most valuable offering -he could make, cut off part of his own hair which was always considered -sacred and threw it into the torrent. In a day or two the lava ceased -to flow. The gods, it was thought, were satisfied. The people -attributed this escape to the influence of Kamehameha with the deities -of the volcanoes.” - -There are several very interesting “blowholes” in this lava. When the -lava struck the waves, the surface and sides were hardened, but the red -molten mass inside rolled on into the sea. Thus many sea-caves were -formed, into which waves beat violently with every incoming tide. If -the shore end of a cave broke open, a fine outlet was made for the -torrents which were hurled up through the opening in splendid fountains -of spray. - -The account in the Kuokoa, a newspaper published in the native -language, in 1867, adds to the story of the foreigner the element of -superstition, and is practically as follows: - -Pele began to eat Hue-hue, a noted breadfruit [19] forest owned by -Kamehameha. She was jealous of him and angry because he was stingy in -his offerings of breadfruit from the tabu grove of Hue-hue. This was -the place where the eruption broke out. - -After she had destroyed the breadfruit grove, she went in her river of -fire down to the seashore to take Kamehameha’s fish-ponds. She greatly -desired the awa fish with the mullet in the fish-pond at Kiholo, and -she wanted the aku or bonita in the fish-pond at Ka-ele-hulu-hulu. She -became a roaring flood, widely spread out, hungry for the fish. - -Kamehameha was very much ashamed for the evil which had come upon the -land and the destruction of his fish-ponds. Villages had been -overwhelmed. Several coconut [20] groves had been destroyed, and lava -land was built out into the sea. - -There were no priests who could stop this a-a eruption by their -priestly skill. Their powers were dulled in the presence of Pele. They -offered pigs and fruits of all kinds, throwing them into the fire. They -uttered all their known incantations and prayers. They called to the -au-makuas (ancestor ghost-gods), but without avail. - -Kamehameha sent for Ka-maka-o-ke-akua (The-eye-of-the-god), one of the -prophets of Pele, and said: “You are a prophet of Pele. I have sent for -you because I am much distressed by the destruction of the land and the -ponds by the sea. How can I quiet the anger of Pele?” - -The prophet bowed his head for a time, then, looking up, said, “The -anger of the god will cease when you offer sacrifice to her.” - -The king said, “Perhaps you will take the sacrifice.” - -The prophet said: “From the old time even until now there has been no -prophet or priest of the mo-o or dragon clan who has done this thing. -It would not please the goddess. The high chief of the troubled land, -with a prophet or priest, is the only one who can make peace. He must -take his own offering to the fire as to an altar in a temple. Then the -anger of the goddess will be satisfied and the trouble ended.” - -Kamehameha said: “I am afraid of Pele. Perhaps I shall be killed.” - -The prophet replied, “You shall not die.” - -The king prepared offerings and sacrifices for Pele and, as a royal -priest, went to the place where the lava was still pouring in floods -out of its new-born crater. - -Kaahumanu, the queen, and many other high chiefs and chiefesses thought -they would go and die with him if Pele should persist in punishing him. -One of the high chiefesses, Ululani, had lost a child some time before. -This child after death was given to Pele with sacrifices and ceremonies -which would make it one of the ghost-gods connected with the Pele -family. - -A prophet told Kaahumanu: “The Pele who is in the front of this -outburst of fire is not strange to us. It is the child of Ululani.” - -Kaahumanu took Ululani with her to the side of the lava flow. - -There they saw the lava like a river of fire flowing toward the west, -going straight down to the sea with leaping flames and uplifting -fountains of smoke. There was a very strong flashing light breaking out -at the front of the descending lava. - -Ululani asked, “Who is that very strange fire in front of Pele?” The -fire was active as if it had life in itself. - -The prophet replied: “That is the child among the au-makuas. That is -your first-born.” - -Then came great winds and a mighty storm. Houses were overturned and -trees blown down. - -Kamehameha and the prophet went up to the side of the lava and placed -offerings and sacrifices in the flowing fire. They prayed to Pele, but -the fire burned on. Kamehameha then cut some of the hair from his head -and threw it in the fire as his last offering, thus giving himself to -the god of fire. Then they came away and soon the fire went out. - -It should be remembered that in recent years, when a lava flow came -down on the city of Hilo, threatening its destruction, Princess Ruth, -one of the last of the Kamehameha family, went from Honolulu to Hilo -and up to the river of lava with the feeling that a Kamehameha who was -under the especial protection of Pele could intercede for the welfare -of the people. It is certain that she came at a very opportune time, -for the eruption ceased in a day or so. - - - - - - - - -XX - -KAPIOLANI AND PELE - - -The story of the high chiefess Kapiolani and her conflict with Pele, -the goddess of Kilauea, in December, 1824, is historic. It belongs, -however, to the volcanoes of the Hawaiian Islands, and is more -important than any myth. - -Kapiolani was the daughter of Keawe-mau-hili, who was the high chief of -the district of Hilo. He was the uncle of Kiwalao, the young king of -the island Hawaii, who was killed by Kamehameha’s warriors when -Kamehameha became king of that island. - -Kapiolani as a little child was in the camp with her father at the time -of the battle. She was in danger of death, but some men carried her -over the mountains through a multitude of difficulties back to Hilo. -She became a tall, portly woman, with keen black eyes and an engaging -countenance, a queen in appearance when with other chiefs or -chiefesses. She was not a queen, nor was she even a princess, although -by blood relationship she belonged to the royal family. She was the -wife of Na-ihe, who was the high chief of the district of Kona on the -western side of the island Hawaii. - -Na-ihe (The spears) was said to be the national orator or best speaker -on government affairs among the chiefs. Kapiolani -(The-bending-arch-of-heaven) was very intelligent, quick-witted, and -fearless. They were both so influential that they were chosen by the -great Kamehameha as members of his council of chiefs and were retained -by his son Liholiho, or Kamehameha II. - -When the missionaries of the American Board from Boston arrived, April -4, 1820, at Kailua Bay on the western coast of Hawaii, they landed in -territory nominally controlled by Na-ihe and Kapiolani, although at -that particular time the young king, Liholiho, and his court were in -Kona, and were the real rulers. - -However, when the missionaries had reduced the language to writing and -had begun to print leaflets for spelling and reading, in 1822, Na-ihe -and Kapiolani were among the first chiefs to welcome instruction and -accept Christianity as far as they could understand it. - -In 1823 a delegation of missionaries went around the island Hawaii. -They visited the volcano Kilauea and wrote the first really good -description of the crater and its activity. The natives were astonished -to see the perfect safety of the missionaries, although the worship and -tabus of Pele were absolutely ignored. Ohelo [21] berries and -strawberries growing on the brink of the crater were freely eaten and -the lake of fire explored without even a thought of fear of the -goddess. - -In the course of their journey the missionaries met a priestess of -Pele. The priestess, assuming a haughty air, said: “I am Pele, I shall -never die. Those who follow me, if part of their bones are taken to -Kilauea, will live in the bright fire there.” A missionary said, “Are -you Pele?” She said, “Yes, I am Pele,” then proceeded to state her -powers. A chief of low rank who had been a royal messenger under -Kamehameha, and who was making the journey with the missionaries, -interrupted the woman, saying: “Then it is true, you are Pele, and have -destroyed the land, killed the people, and have spoiled the -fishing-grounds. If I were the king I would throw you into the sea.” -The priestess was quick-witted and said that truly she had done some -harm, but the rum of the foreigners was far more destructive. - -All this prepared the way for Kapiolani to attempt to break down the -worship of the fire-goddess. It must be remembered that Kapiolani had -been under the influence of thoughtful civilization only about three -years when she decided that she would attack the idolatry which, of all -idol worship, was the most firmly entrenched in the hearts of her -people because it was founded on the mysterious forces of nature. She -accepted implicitly the word of the missionaries, that their God was -the one god of nature. Therefore she had rejected the fire-goddess with -all the other deities formerly worshipped in Hawaii. She was, however, -practically alone in her determination to strike a blow against the -worship of Pele. - -Priests of Pele were numerous on the island Hawaii. Women were among -those of highest rank in that priesthood. Many of the personal -followers of Kapiolani were worshippers. Even Na-ihe, her husband, had -not been able to free himself from superstitious fears. When Kapiolani -said that she was going to prove the falsity of the worship of Pele, -there was a storm of heartfelt opposition. The priests and worshippers -of Pele honestly believed that divine punishment would fall on her. -Those who were Christians were afraid that some awful explosion might -overwhelm the company, as a large body of warriors had been destroyed -thirty-four years before. - -Na-ihe, still strongly under the influence of superstition, urged her -not to go. All this opposition arose from her warm friends. When her -determination was seen to be immovable, some of the priests of Pele -became bitterly angry and in their rage prophesied most awful results. - -When Kapiolani left her home in Kona her people, with great wailing, -again attempted to persuade her to stay with them. The grief, -stimulated by fear of things supernatural, was uncontrollable. The -people followed their chiefess some distance with prayers and tears. - -For more than a hundred miles she journeyed, usually walking, sometimes -having a smooth path, but again having to cross miles of the roughest, -most rugged and sharp-edged lava on the island Hawaii. At last the -party came to the vicinity of the volcano. This was not by the present -road, but along the smoother, better way, used for centuries on the -south side of the crater toward the ocean. - -Toward the close of the day they crossed steaming cracks and chasms and -drew nearer to the foul-smelling, gaseous clouds of smoke which blew -toward them from the great crater. Here a priestess of Pele of the -highest rank came to meet the party and turn them away from the -dominions of the fire-goddess unless they would offer appropriate -sacrifices. She knew Kapiolani’s purpose, and determined to frustrate -it. - -Formerly there had been a temple near the brink of the crater on the -southeast side. This, according to Ellis, bore the name Oala-laua. He -says, “It was a temple of Pele, of which Ka-maka-a-ke-akua -(The-eye-of-God), a distinguished soothsayer who died in the reign of -Kamehameha, was many years priest.” The temple was apparently deserted -at the time of the overthrow of the tabu in 1819, and the priests had -gone to the lower and better cultivated lands of Puna, where they had -their headquarters. However, they still worshipped Pele and sacrificed -to her. - -This priestess who faced Kapiolani was very haughty and bold. She -forbade her to approach any nearer to the volcano on pain of death at -the hands of the furious goddess Pele. - -“Who are you?” asked Kapiolani. - -“I am one in whom the God dwells.” - -“If God dwells in you, then you are wise and can teach me. Come and sit -down.” - -The priestess had seen printed pages or heard about them, so she drew -out a piece of kapa, or paper made from the bark of trees, [22] and -saying that this was a letter from Pele began to read or rather mumble -an awful curse. - -The people with Kapiolani were hushed into a terrified silence, but she -listened quietly until the priestess, carried beyond her depth, read a -confused mass of jumbled words, and unintelligible noises, which she -called “The dialect of the ancient Pele.” - -Then Kapiolani took her spelling-book, and a little book of a few -printed hymns, and said: “You have pretended to deliver a message from -your god, but we have not understood it. Now I will read you a message -which you can understand, for I, too, have a letter.” Then she read -clearly the Biblical sentences printed in the spelling-book and some of -the hymns. The priestess was silenced. - -Meanwhile, the missionaries at Hilo, a hundred and fifty miles from -Kona, heard that Kapiolani had started on this strenuous undertaking. -They felt that some one of the Christian teachers should be with her. -Mr. Ruggles had been without shoes for several months and could not go. -Mr. Goodrich, the other missionary stationed at Hilo, was almost as -badly off, but was more accustomed to travelling barefoot. So he went -up through the tangled masses of sharp-edged lava, grass, strong-leaved -ferns, and thick woods to meet the chiefess as she came to the crater. - -Kapiolani passed the priestess, went on to the crater, met Mr. -Goodrich, and was much affected by the effort he had made to aid her in -her attempt to break down the worship of Pele. It was now evening, and -a hut was built to shelter her until the next day came, when she could -have the opportunity of descending into the crater. - -Mr. Richards, a missionary, later wrote as follows: “Along the way to -the volcano she was accosted by multitudes and entreated not to -proceed. She answered, ‘If I am destroyed, then you may all believe in -Pele, but if I am not, you must all turn to the true writings.’” - -The great crater at that time had a black ledge or shelf, below which -the active lakes and fountains of fire, in many places, broke through -and kept turbulent a continually changing mass over five miles in -circumference. Here in the large cones built up by leaping lava, the -natives said, were the homes of the family of Pele. Here the deities -amused themselves in games. The roaring of the furnaces and crackling -of flames was the music of drums beaten for the accompaniment of the -household dances. The red flaming surge was the surf wherein they -played. - -As the morning light brought a wonderful view of the Lua Pele -(The-pit-of-Pele) with its great masses of steam and smoke rising from -the immense field of volcanic activity below, and as the rush of mighty -waves of lava broke again and again against the black ledge with a roar -exceeding that of a storm-driven surf beating upon rocky shores, and as -fierce explosions of gases bursting from the underworld in a continual -cannonade, deafened the ears of the company, Kapiolani prepared to go -down to defy Pele. - -This must have been one of the few grand scenes of history. There was -the strong, brave convert to Christianity standing above the open lake -of fire, the red glowing lava rolling in waves below, with rough blocks -of hardened lava on every side, the locks (Pele’s hair) of the -fire-goddess, torn out and whirling around in the air, the timid -fearful faces of the people and their attitude of terror and anxiety -showing the half-hope that the tabu might be broken and the half-dread -lest the evil spirit might breathe fire upon them and destroy them at -once. - -Mr. Richards says: “A man whose duty it was to feed Pele, by throwing -berries and the like into the volcano, entreated her to go no farther. -‘And what,’ said she, ‘will be the harm?’ The man replied, ‘You will -die by Pele.’ Kapiolani answered, ‘I shall not die by your god. That -fire was kindled by my God.’ The man was silent and she went onward, -descending several hundred feet, and there joined in a prayer to -Jehovah. She also ate the berries consecrated to Pele, and threw stones -into the volcano.” - -Bingham in his “Sandwich Islands” says: “Then with the terrific -bellowing and whizzing of the volcanic gases they mingled their voices -in a solemn hymn of praise to the true God, and at the instance of the -chiefess, Alapai, one of Kapiolani’s attendants, led them in prayer.” - -The party returned to the brink of the crater, and journeyed down to -Hilo. - -Alexander in the “History of the Hawaiian People” says, “This has -justly been called one of the greatest acts of moral courage ever -performed.” - -Richards states that the leader of Kapiolani’s party said to him: “All -the people of the district saw that she was not injured and have -pronounced Pele to be powerless.” - -The influence of Kapiolani against this most influential form of -idolatrous worship was felt throughout the whole nation. - -In 1836, twelve years later, Rev. Titus Coan wrote about the coming of -many natives into a Christian life. He says: “In 1836, twelve years -after the visit of Kapiolani, among these converts was the High Priest -of the volcano. He was more than six feet tall, and was of lofty -bearing. He had been an idolater, a drunkard, an adulterer, a robber, -and a murderer. His sister was more haughty and stubborn. She, too, was -tall and majestic in her bearing. At length she yielded and with her -brother became a docile member of the church.” - -But it was Lord Tennyson who set down for posterity the heroic deed of -the great queen in the following beautiful poem: - - - - - - - - -KAPIOLANI. - - - I. - - When from the terrors of Nature a people have - fashion’d and worship a Spirit of Evil - Blest be the Voice of the Teacher who calls to - them, - “Set yourselves free!” - - - II. - - Noble the Saxon who hurled at his Idol a valorous - weapon in olden England! - Great, and greater, and greatest of women, island - heroine Kapiolani - Clomb the mountain, and flung the berries and - dared the Goddess, and freed the people - Of Hawa-i-ee! - - - III. - - A people believing that Peelè the Goddess would - wallow in fiery riot and revel - On Kilauea, - Dance in a fountain of flame with her devils or - shake with her thunders and shatter her - island, - Rolling her anger - Thro’ blasted valley and flowing forest in blood-red - cataracts down to the sea! - - - IV. - - Long as the lava-light - Glares from the lava-lake, - Dazing the starlight; - Long as the silvery vapor in daylight, - Over the mountain - Floats, will the glory of Kapiolani be mingled with - either on Hawa-i-ee. - - - V. - - What said her Priesthood? - “Woe to this island if ever a woman should handle - or gather the berries of Peelè! - Accursed were she! - And woe to this island if ever a woman should - climb to the dwelling of Peelè the Goddess! - Accursed were she!” - - - VI. - - One from the Sunrise - Dawned on His people and slowly before him - Vanished shadow-like - Gods and Goddesses, - None but the terrible Peelè remaining as Kapiolani - Ascended her mountain, - Baffled her priesthood, - Broke the Taboo, - Dipt to the crater, - Called on the Power adored by the Christian and - crying, “I dare her, let Peelè avenge herself!” - Into the flame-billows dashed the berries, and drove - the demon from Hawa-i-ee. - - - - - - - - -PART II - -GEOLOGICAL FACTS - -Note: The following articles pertaining to the geological formation of -the Hawaiian Islands were written by the author at different times for -the various local periodicals in Honolulu and will be found interesting -by those who wish to increase their knowledge of volcanology. - - - - - - - - -I - -THE CRACK IN THE FLOOR OF THE PACIFIC - - -A geological or earthquake map of the Pacific shows that the ocean is -bordered by ranges of volcanic mountains on the American side, and by a -long chain of volcanic islands, such as the Aleutian, Japanese, and -Formosa islands along the coast of Asia. It is also clear that between -America and Asia connected islands built up by volcanic action follow -what appear to be cracks in the floor of the Pacific. - -It is interesting to note the fact that all along the western coast of -North and South America there is only a comparatively narrow strip of -land between the mountain ranges and the sea, and that from the edge of -this narrow seacoast there is a rapid descent in the ocean bed until it -becomes one of the most profound oceanic depressions on the globe. The -depth of the floor of the ocean is greater than the enormous elevation -of the mountain ranges along its edge. “The Challenger” surveyors give -the average depth of the Pacific Ocean as about 2,400 fathoms, while -between the Caroline and Ladrone groups of islands lies a valley whose -ooze-carpeted floor can be reached only by a sounding line about 25,000 -feet long, and near Japan about 30,000 feet of line is needed to reach -the bottom of one of the deepest pits on the globe. - -The German survey ship “Planet” has made the deepest sounding thus far -taken. About forty sea miles off the north coast of Mindanao, the -largest and most southerly of the important islands of the Philippines, -the “Planet” found a depth of 32,078 feet. In other words, the Pacific -Ocean where the sounding was taken has a depth of 6.07 miles, exceeding -by 482 feet the greatest depth hitherto known. - -In 1901 the United States survey ship “Nero,” while studying out a -route for a cable line to the Philippines, made a sounding some -distance to the southeast of the island of Guam of 31,596 feet, which -beat the world’s record for sea depth up to that time. This is a depth -of 5.98 miles, and is known as the “Nero” deep. The surpassing sea -depth now discovered may appropriately be named the “Planet” deep. - -Out of these awful ocean depths have come the chains and groups of -islands which form Polynesia. It seems absolutely necessary to -recognize the cracks in the floor of the ocean through which the vast -floods of lava were forced for the upbuilding of these islands. Even -the coral polyps had to have the edge of a crater to work on while -building the innumerable coral reefs of the Pacific. - -No one knows what mighty conflicts were fought between the two eternal -enemies, fire and water; nor does anyone know how long they fought -while these islands were being built into mountains, but there must -have been ages when the skies were filled with rolling masses of clouds -of steam sent up through boiling, turbulent waters with awful -explosions of escaping gases before the dry land appeared on the face -of the deep. It has been the modern story of creation. There were -boiling seas and skies always covered with vast masses of steam clouds, -then ages of mountain building at the hands of chaotic fire-rock, and -the subsequent ages of the disintegration of lava, forming soil for the -coming of plant and animal life. - -The building of these islands has been a most stupendous task, and the -chains of islands resulting from the tremendous volcanic energy still -exhibit immense activity. The volcanic outbreaks and earthquakes of the -Japanese islands from Nippon to Formosa are so frequent as to afford an -excellent field for study. The New Zealand islands have a volcanic -region around Roturua which is visited by numbers of tourists every -year. - -Islands appear and disappear in the Western Pacific. None of the -islands have so good a tradition of these turbulent times as the -Hawaiian group, and they have only a statement made by William Ellis in -his book, “A Tour through Hawaii,” published in 1826. He says that -while on this tour around the island Hawaii, he stopped with John -Young, who is now stated to have been an American sailor and a close -friend of the great king Kamehameha I. “Mr. Young said that among many -traditionary accounts of the origin of the island, one was that in -former times, when there was nothing but sea, an immense bird settled -on the water and laid an egg which soon bursting produced the island -Hawaii.” - -It must be remembered that the Hawaiians also have the pulling up of -the islands with a fish-hook by the demi-god Maui, who fished up many -islands in Polynesia. - -It has been nearly a hundred years since Ellis made the brief reference -to the production of an island by the explosion of the egg, and now it -is impossible to secure any enlargement of the legend. The story stands -as an ancient memory of volcanic activity so mighty and so extensive as -to produce islands in the time of human experience. - - - - - - - - -II - -HAWAIIAN VOLCANOES - - -Each island has its extinct craters from which extend the limited -ranges of mountains and plains which make the island surface. These -large craters are from a few hundred to over thirteen thousand feet in -altitude. They seem to have had mighty explosions after they had been -built into mountains, and one side of the crater has usually been blown -out or has slid down into the ocean, leaving very high, steep side -walls around irregularly shaped valleys opening toward the sea. - -In these craters and between them and the sea are many small craters -which mark the most recent eruptions on the various islands. There are -no legends of the origin of any of these large craters, whether extinct -or active. There are very interesting stories connected with many of -them, and there are legends of the origin of some of the small extinct -craters which lie at the bases of the mountain ranges. These usually -are ascribed to the fire-goddess Pele, who came to the Hawaiian group -ages after the islands were built, and who only succeeded in starting -eruptions of no great importance until she found her present home in -the volcano Kilauea. These small extinct craters marked the progress of -Pele’s journey through the islands. - -The large mountains of all the islands, except Hawaii, have no hot -springs and no outlets for steam or hot air which would indicate any -remnant of living fire still abiding in them. Nor are there any very -noticeable earthquake shocks in these other islands, even at the time -when the island Hawaii is pouring floods of lava down its mountain -sides and is shaking its inhabitants with great force. - -Open volcanic activity is confined to the mountains of Hawaii. The -mountains of Maui, especially Hale-a-ka-la, are called active because -of historic eruptions and signs of hidden fire. - -The extinct craters are very interesting. They have their broken-down -side wall, through which the last great effort of volcanic life was -poured out. They also have crater cones and sometimes lava flows of -small extent on the floor left by the great eruption. These were the -picturesque last throbs of life as a volcano died. Occasional spasmodic -efforts were made in both earthquake and lava flow until the fire -cooled in the submarine chambers. - -From the summits of all these mountains, peculiarly fine cloud views -can be enjoyed. There is not only the gathering of cloud masses rolling -beneath the lover of the sublime,—this can be seen on all the large -mountains of the world,—but here in the Hawaiian Islands the march of -cloud armies sweeping over an ocean and spreading in ceaseless motion -for miles over the lowlands receives an added element of majesty and -awe when tossing, whirling cloud mountains roll into the extinct -craters and slowly fill the bowl of the gods from rim to rim as the -morning sun delicately touches the crater edges above the clouds with -all the colors of the dawn. - -Here and there in the decaying volcanic ash and disintegrating lava can -sometimes be found beautiful, small, star-rayed zeolite, or the pale -green olivine, or coarse black augite crystals. These are of no value, -save as they show some of the forms taken by cooling lava, and are of -interest chiefly to the scientist. - -On the island Hawaii are three great mountains from 8,200 to 13,600 -feet above the ocean, which smashes its mighty tides and surf waves -against the coast below. One of these, Mauna Kea (White Mountain), is -an extinct volcano with a lake of water in its crater. Hualalai is -dormant, although from it there was a great eruption a little over a -hundred years ago, and even now possibilities of activity are talked -about by those who cultivate sugar-cane and coffee on its lower slopes. -Mauna Loa (Great or long mountain) has a most interesting active crater -on its summit, Mokuaweoweo (Blood-red island), from which enormous -rivers of lava are hurled down to the waiting ocean many miles below. - -What is said to be the most active crater in the world, Kilauea, lies -on an eastern spur of Mauna Loa at an elevation of 4,000 feet above the -sea. This crater is a great caldron or pit crater, and has been known -among the Hawaiians for centuries as Ka-Lua Pele (The Pit of Pele). -Below Kilauea are a number of craters of similar character, great -sunken holes or pits in a country of almost even surface. - -Kilauea is a surprise to the tourist. Ki-lau-ea means “the rising up or -living leaf of the ti-plant.” Ea means “to rise up” and also “to live.” -Ki-lau means “ti-leaf.” A gradual ascent by rail and motor-car for -about thirty miles brings the visitor to a flat region miles in extent -and sparsely covered with giant ferns [23] and shrubs and gray-leaved -trees with fringed red balls of flowers. Here and there small clouds of -steam come from crevices around a hotel where the traveller finds his -resting-place. - -In front of this hotel, and not seen until the motor-car stops, is the -crater whose edges are almost level with the surrounding plain. It is a -precipice-walled bowl, three miles across, with a multitude of steam -jets breaking through its vast floor and a great cloud of smoke rising -from a pit in a black border-land of frozen lava. Kilauea looks like a -congealed lake whose glossy black hard waves had hardened while rolling -and struggling with each other under some fierce tempest. It is, -however, a cone ascending gradually to the fire-pit from these -precipitous edges of the bowl. - -Under the smoke cloud of the pit lies the always active lake of fire, -Ka-Lua Pele (The Pit of Pele), the traditional home of the goddess -Pele, now called Halemaumau (House fixed or continuing). - -From this volcano Kilauea, and the crater Mokuaweoweo, which lies like -an island in the top of Mauna Loa, nearly 10,000 feet higher, come -enormous and sometimes destructive lava flows. They are called rivers -of lava, but a lava river, unlike a stream of water, flows underneath a -continually cooling and hardening crumpled surface, pushing its way -from under and at last leaving long tunnels. Sometimes new lava melts -through the walls of these caves and pours along the path left ages -before, frequently finding an outlet even under the waves of the sea. -The natives say, “Pele has gone to the sea by the ala huna [the hidden -path].” - -There are two kinds of lava which these rivers carry down. One in -cooling becomes very smooth and hard. Its surface shines like black -satin. Professor C. H. Hitchcock, the eminent geologist, says: “The -name pa-hoe-hoe signifies having the aspect of satin or having a -shining smooth surface. It is quite hummocky and shows a wrinkled ropy -structure.” The glossy part is real volcanic glass shining on the -surface because the silica which is used in making glass rises to the -top of the cooling lava. It is lighter than the other ingredients. This -pa-hoe-hoe lava is abundant in the lava fields around Mexico City. - -The name a-a, which signifies “torn up by roots,” is the name given to -another kind of lava. An a-a flow is lava changed into bristling, -ragged rocks, with innumerable fine sharp edges cutting like fragments -of broken glass. It appears very much like slag from iron furnaces, -only infinitely worse to handle. - -These two Hawaiian names are now the accepted scientific names for -these classes of lava the world over. - -In 1911 the first successful attempt to secure the temperature of the -boiling lava in the lake of fire was made scientifically. Professor F. -G. Perret came from his observatory by Vesuvius and Professor E. G. -Shepherd from the Geophysical Laboratory of the Carnegie Institution at -Washington, to study Kilauea, following the beginning of such -observations already established by Professor Jaggar of the -Massachusetts Institute of Technology. - -They stretched a wire cable 1,500 feet long from wall to wall over the -lake of fire. They ran wires through pulleys along this cable and -dropped the best instruments they had with them straight down. Some of -these were broken before registration could be secured. The last -thermometer registered 1850° Fahrenheit, remaining steadily at that -point until the thermometer was withdrawn. Later it was again lowered, -but, according to Professor Shepherd, “Pele arose in her wrath, grasped -the thermometer, flung hot lava on the supporting wires, thereby -weakening them, and then with a final jerk broke the thermometer from -its supports and swallowed it. Pele seems to like ironware for diet.” - -The record of from 1800° to 2000° Fahrenheit seems to be the normal -heat of the lake of fire, sometimes, of course, rising much higher -under special conditions. The scientific observers when speaking of -lava heat usually say it is 1850° Fahrenheit. - - - - - - - - -III - -VOLCANIC ACTIVITY - - -In a little note-book in Hilo is a record which from time to time has -been studied and copied frequently by visiting scientists. The -missionary mother who put down the facts therein recorded never dreamed -of being scientific. She simply kept a record. In 1832 Mrs. Sarah J. -Lyman came to Hilo, where her husband founded the Hilo Boys’ Boarding -School, a school, by the way, after which the great Hampton Institute -of Virginia was patterned. On October 3, 1833, she was tossed around in -her home in a way somewhat alarming. She opened her little note-book -and wrote, “Two earthquakes, one of them heavy.” - -She had a little curiosity to see how frequently these earthquakes -disturbed her home. Thus the record went on from month to month and -year to year: “Earthquake, motion up and down,” “Heavy shake, stone -walls down, cream shaken off the milk,” “4 A.M., all the family -aroused,” “Jar and a noise like distant cannon,” “Tremendous shock, -brace ourselves to stand up,” “Kai-mimiki” (sea shaken by an -earthquake), “All motions combined, earth like the sea.” At one time -the record ran: “Frequent jars, severe, so many I have ceased to -count.” - -Interspersed through this concise and interesting story of earthquakes -told in a few word pictures are many references to other volcanic -phenomena. “Activity great in Mokuaweoweo. Mountain clear for several -days, the smoke is marked, light brilliant at night, snow extensive on -both mountains.” - -The year 1868 has been marked as the volcano year of Hawaiian history. -Mr. F. S. Lyman, now living in Hilo, wrote a journal letter, which was -quoted in full. He writes as follows about the earthquake: - -“March 27–31, 1868. A sudden eruption from Mauna Loa, no forewarning, a -spray of red lava thrown high in the air, followed by a great stream of -smoke rising up thousands of feet. In Kau we had quite a sprinkling of -Pele’s hair, peculiar earthquakes—first hard shakes, then a swaying -motion, as if the whole island were swaying back and forth and we with -it. March 31—From about 10 P.M. to 2 A.M. the shaking was incessant. -Thursday, April 2nd. We experienced the most fearful of earthquakes. -The earth swayed north, south, east, west, round and round, up and -down, and in every imaginable direction, everything crashing around us, -trees thrashing as if torn by a mighty wind, impossible to stand. We -had to sit on the ground, bracing with hands and feet, to keep from -rolling over.” - -Mr. H. M. Whitney, editor of the Advertiser, says that “the number of -shocks which occurred at Waiohinu from March 29 to April 10 was -estimated at upwards of two thousand. The heaviest shock, that of April -2d, destroyed every church and nearly every dwelling in the whole -district. This earthquake was felt very sensibly in Honolulu. Following -the earthquake came a great tidal wave at Punaluu. It rolled in over -the tops of coconut trees, probably sixty feet high at least, driving -all floating rubbish inland about a quarter of a mile—taking with it, -when it returned to the sea, houses, men, and women and everything -movable.” - -Mr. Lyman wrote: “We could see the shore. All along the seashore from -directly below us to Punaluu about three or four miles the sea was -boiling and foaming furiously, all red.” - -Two remarkable eruptions accompanied this earthquake. The lava, -starting from the slope of Mauna Loa, sank into some great channel but -“burst forth with a heavy roar several miles farther down. The lava -stream became a river of fire, flowing rapidly toward and around some -farmhouses. The inmates had barely time to escape. The path by which -they fled was covered with lava within ten minutes after they passed -over it. Animals and even human beings perished. The number of deaths -were between eighty and one hundred. This eruption flowed ten miles in -two hours, and continued five days, destroying many thousands of acres -of good lands.” The second remarkable eruption was nearer the crater -Kilauea and has been known as “The Great Mud Flow of 1868.” It is in -the region covered by the Pahala plantation. - -Mr. Lyman writes: “In the midst of the great earthquake we saw burst -out from the top of the pali about a mile and a half north of us, what -we supposed to be an immense river of molten lava (which afterward -proved to be red earth), which rushed down in headlong course and -across the plain below, apparently bursting from the ground and -swallowing up everything in its way—trees, houses, cattle, horses, men, -in an instant as it were. It went three miles in not more than three -minutes’ time and then stopped. After the hard shaking had ceased we -went right over to a hill with the children and our natives expecting -every moment to be swallowed up by the lava from beneath, for it -sounded as if it were surging and washing under our feet all the time. -Outside of Punaluu we saw a long black point of lava slowly pushing out -to sea. An island about four hundred feet high rose out of the sea at -the south point. The lava river has extended the shore to this island -one mile at least.” - -Mrs. Lyman wrote: “Jan. 30, 1875. Light exceedingly brilliant. -Perpendicular column of smoke over 1,000 feet high on the summit crater -spreading out at top like an expanding flower.” This august glow was -described by members of the “Challenger” expedition as “a globular -cloud perpetually reformed by condensation, having a brilliant orange -glow at night as if a fire were raging in the distance.” - -This display from the summit of Mauna Loa continued about eighteen -months. - -Isabella Bird Bishop, author of “Six Months in the Sandwich Islands,” -visited this active crater in 1874, and wrote about the crater itself. -“Nearly opposite us a fountain of pure yellow fire, unlike the gory -gleam of Kilauea, was throwing up its glorious incandescence. The -sunset gold was not purer than the living fire. The roar of this -surging lava sea was a glorious sound, the roar of an ocean at dispeace -mingled with the hollow murmur of surf echoing in sea caves, booming -on, rising and falling like the thunder music of windward Hawaii. The -area below us was over two miles long and a mile and a half wide with -precipitous sides and a broad second shelf about 300 feet below the one -we occupied with a fire fountain three-quarters of a mile away. On the -way up the mountain there was a fearful internal throbbing and -rumbling, rocks and masses of soil were dislodged, the earth reeled, -then rocked again with such violence that I felt as if the horse and -myself had gone over.” - -During these months of 1874–1875 there were magnificent exhibitions of -clouds reflecting volcanic fires caused by the upburst of lava -fountains. - -The summit crater of Mauna Loa is about 13,000 feet altitude. Snow has -frequently covered the top of the mountain, lying in deep banks around -the edge of the crater. The cold has acted quickly upon the lake of -fire, congealing a large part of the surface into a hard floor of lava. -Gases, steam, and smoke lift this floor and break through it with great -violence, escaping from the melted lava in pillars of cloud against -which the fires beneath mirror themselves in glorious displays of -color. These outbursts were frequently called eruptions. The modern -name is more correct. They are “glows,” reflecting wonderful fires -beneath. - -Mrs. Lyman mentions another eruption from the summit of Mauna Loa. -“1877. Feb. 14. Eruption seen on the mountain. Ten days extinct then -broke out lower down the mountain and reached the sea in a few days, -near Kaawaloa, Kealakekua Bay.” - -Dana says, “The columns of illuminated steam rose with fearful speed to -a height of 14,000 to 17,000 feet and then spread out into a vast fiery -cloud looking at night as if the heavens were on fire.” - -After this, there was an underground eruption to the sea marked by a -fissure down the mountain side through which clouds of steam and smoke -were forced. The lava at last found its place for escape under the sea. - -H. M. Whitney, the editor of the Hawaiian Gazette, was a witness of -this submarine eruption. In the issue of Feb. 28, 1877, he wrote: “As -the steamer Kilauea came toward the bay, the passengers saw some canoes -rowing about over boiling water. The natives reported that about three -o’clock in the morning of Feb. 24, they had seen innumerable red, blue, -and green lights dancing in the waters. Morning disclosed a new volcano -in the sea. The southern shore of the bay has been known as Keei point. -The eruption appeared to be in a straight line out from this point. -Three boats from the steamer went out, cruising over the most active -part of the boiling waters, appearing as if passing over rapids. Blocks -of lava two feet across were thrown up from beneath, striking the boats -and jarring them. The lava was quite soft and no harm was done. Six -stones hit the boat in one minute. Several hundred pieces of these -stones were floating on the sea at one time. Nearly all the pieces on -reaching the surface were red hot, emitting steam and gas strongly -sulphurous. Several were taken into the boats, perfectly incandescent -and so molten in the interior that the lava could be stirred with a -stick, the water having penetrated only about an inch. When these -stones cooled and became water soaked they sank rapidly. The specimens -taken from the water were of the a-a variety and very light. Probably -only the lightest came to the surface. Some of the lava consisted of -Pele’s hair, red hot, yet preserving its peculiar characteristics.” - -Mrs. Lyman has the record of a terrible tidal wave which struck Hilo -harbor in May of that same year: “1877, May 10. A heavy tidal wave at 5 -A.M., destroying 34 houses on the Waiakea side of the harbor, also the -bridge and twelve houses between Waialama and Aiko’s old store. One -hundred and sixty people homeless, some bruised, bones broken, five -dead. Wave was thirteen and a half feet above high water mark at -Waiakea, swept inland forty rods, accurate measurement.” Following this -on May 31, came the record “severe shake, things thrown down.” - -Dana says: “A destructive earthquake wave was felt at the Hawaiian -Islands on May 10, 1877, which rose at Hilo to a height of 36 feet. But -it was of South American origin, where there were heavy earth-shocks, -and not of Hawaiian.” - -One of the eruptions from Mokuaweoweo tried to take possession of a -river-bed, but the waters chilled one side of the lava and built it -into a wall. On one side was flowing fire and on the other the swift -rapids of a river. The antagonistic elements sought the sea side by -side. - -A native account of Kilauea in “Ka Hae Hawaii [The Hawaiian Flag]” was -published in Honolulu in March, 1859. In it is a very interesting -native account of eruptions on the island Hawaii. The sketch is in the -quaint Hawaiian tongue and is valuable throughout, but only a few -extracts from the translation can be used at present. The story as told -by the Hawaiian runs as follows: - -“In the very ancient time Mauna Kea threw out vast Pele fires, but long -ago these eruptions have been imprisoned. The earth has covered them in -on all sides and the abundant soil, large trees, and green things of -many kinds are multiplying. But not so Mauna Loa and Hualalai, other -mountains of this island Hawaii. Pele fires have burst forth from them -even up to recent times. - -“Mauna Loa is the greatest of all the mountains, opening doors for the -Pele fires from all its sides. Kilauea and Mokuaweoweo are the very -wonderful Pele pits (craters) discharging fire from the very depths of -the mountains. - -“In the year 1822, or 1823 perhaps, there was an eruption from Kilauea -pouring down into the Kau district very close to the Puna line. From -the depths of Kilauea was this bursting forth. The a-a (broken lava) of -this eruption in its journey to the sea spread about eight miles. In -the year 1832 the pit of Kilauea was full of burning a-a. It broke into -some ancient tunnel connected with Kilauea and flowed away. The place -where the a-a reached the sea is not known. It is supposed to have gone -into the sea underground. - -“In the year 1840, the people of Puna and Hilo districts saw a great -fire inland. They thought that the forest wilderness was burning. That -day was the Sabbath. The people assembled together and looked toward -the place where the fire was very great and the air was heavy with -smoke. Then they saw that this was not an ordinary forest fire but a -Pele (an eruption). They could not see any a-a breaking out on the -mountain, and therefore were greatly afraid that it was very near and -would destroy their lands. Volumes of smoke rolled, curling upward, -while the strong steam burst forth with reports like the firing of -cannon. On the 4th day of June that eruption poured down into the sea. -Narrow was the flow in steep places and spread out widely in others. -When it came to the sea mighty was the stormy rage and the boiling of -the sea, the steam rising in clouds to the sky. There were built up on -the beach two hills of black sand, about 400 feet in height. Only on -the side from which the wind blew could any one come near. On the other -side the smoke was very strong, offensive and sickening like a volcano. -Then there were burning ashes destroying every green thing for many -miles. The lands of the people of Nanawale were quickly made a desolate -wilderness by the heat and the overflowing lava. Some animals were -caught by the lava and burned to death. None of the people were -destroyed. They escaped with poverty.” - -A curious and interesting statement is made by the Hawaiian fishermen -of Waikiki concerning a peculiar disturbance of the sea simultaneous -with all seasons of volcanic agitation. One of the older and more -intelligent fishermen says that from his boyhood he has known a pushing -up and down, backward and forward, of the waters every time that Mauna -Loa has shown activity in either of its great craters. Fishnets are so -tossed about that it is almost impossible to retain any fish in them. -Hooks are so rapidly moved by the commotion in the waters that fishing -with hook and line is not very successful. - -The Hawaiians call the ocean at such times kai-mimiki (the rushing -sea). Mimiki is defined as a meeting of a returning wave with another -advancing, and is sometimes used to express the confusion of advancing -and returning tidal waves. Sometimes mimiki is used to denote the -choppy waters which follow a storm. The inherent idea of the word seems -to be quick, independent action of waves, bringing them into conflict -with each other and destroying the quiet, regular motion. - - - - - - - - -IV - -CHANGES IN KILAUEA CRATER - - -There have been two entirely distinct modifications in Kilauea. One -belongs to the centuries and the mountain which the crater has been -trying to build. The other relates to the fire-pit and the fire-lake -therein. - -Kilauea is a mountain a little over 4,000 feet in altitude, closely -connected with Mauna Loa, which is about 13,000 feet in altitude. It -has been stated that there is some connection which affects the action -of two lakes of lava in the two craters. - -Kilauea is a great bowl sunken in a plain which seems level but which -slopes decidedly toward the large mountain on the one side and the -ocean on the other. Above the present fire-pit rise great plateaus and -a summit 500 feet above the edges of the present crater, and about one -mile east of it. This elevation shows that at one time the lake of fire -had its real crater rim extending far back of the site of the Volcano -Hotel and very much higher than at present, and that great floods of -lava were poured out over the surrounding country at a height -impossible for the new crater to attain. After these eruptions the -fire-pit sank away, leaving great precipitous walls and wide cracks out -of which even now pour clouds of steam of such intense heat and such -powerful sulphur fumes that animals falling in are killed instantly. - -There are several terraces showing how the precipices, cracks, and -plateaus followed each other step by step down to the bed of Kilauea -itself. There are hints of these changes in the traditions of the -Hawaiians, but it is impossible to know exactly what is meant. Rev. -William Ellis, author of “Polynesian Researches,” and a deputation of -the American missionaries studying the opportunities for missionary -labor, while making a tour around Hawaii in 1823, visited Kilauea and -wrote the following description of the volcano. In this report, -afterward incorporated in “Polynesian Researches” as Volume IV, the -following account is given of ancient Kilauea. “We asked the natives -with us to tell us what they knew of the history of this volcano. From -them we learned that it had been burning from time immemorial, or to -use their own words ‘mai ka po mai’ (from chaos until now) and had -inundated some part of the country during the reign of every king that -had governed Hawaii. In earlier ages it used to boil up, overflow its -banks, and inundate the adjacent country; but for many kings’ reigns -past it had kept below the level of the surrounding plain, continually -extending its surface and increasing its depth, and occasionally -throwing up with violent explosions huge rocks and red hot stones. -These eruptions, they said, were always accompanied by dreadful -earthquakes, loud claps of thunder and vivid and quick succeeding -lightning. No great explosion, they added, had taken place since the -days of Keoua (a part of whose army was destroyed by a shower of ashes -and foul gases in 1790), but many places near the sea had since been -overflowed, on which occasions Pele went by a road underground from her -house in the crater to the shore.” - -Concerning Pele the natives said, “Kirauea had been burning ever since -the islands had emerged from night, but it was not inhabited till after -the ‘Tai a ka Hina rii,’ the sea or deluge of Hina the chief.” Shortly -after this flood they say the present volcanic family came from Tahiti, -meaning some foreign country, to Hawaii. - -When the crater was “boiling up, overflowing its banks, and inundating -the adjacent territory,” as the natives said, it poured out lava which -became solid rock. As it went westward, the character of its overflow -changed, becoming explosive, hurling out cinders and ashes instead of -boiling lava, so that all the land, especially toward the south and -west, is covered with volcanic ash. For more than a hundred years there -has been no uplift of lava or ashes over the outside crater rim. - -During this century there has been no marked change in the great edge -of the bowl, but the interior has been kaleidoscopic. The bowl is -flat-bottomed with a surface creased and cracked and rough, with -twisted piles of dead lava. In innumerable spots any cool morning -welcomes rising clouds of steam and in the western part is the -Lua-Pele, a pit filled with living fire. This outer crater is about -three and a half miles across. - -A hundred years ago the floor of this crater was the scene of continual -activity. Around the entire rim was a black ledge or balcony against -which fountains of lava hurled their repeated drops, falling on the -black ledge. Now, the fire-pit is but a little over a quarter of a mile -in diameter, and yet it has the same form of black ledge which had been -built up in the great crater so many years before. - -When first visited by the missionaries, there were many hilly islands, -fountain cones, and hissing blowholes. Later, the great floor began to -cool and lakes appeared in different sections. - -In 1890, when the writer first saw the home of the fire-goddess, there -were three lakes through which eruptive gases burst with explosions -like the continual rattle of artillery, and there were two great rivers -of lava flowing across the wide, black floor of the vast crater. Now -there is only one lake of fire. Ka Lua Pele, the “Pit of Pele,” is at -present on a small scale what the crater of Kilauea was in its -magnitude in 1823 and for many years thereafter. - -The brief mention of shifting fires, flowing rivers, raging lakes, deep -pits, falling walls, and frozen uneven lava surfaces must suffice to -make evident the stupendous forces of nature which have terrified the -Hawaiians for centuries and have made them build up legends in and -around these terrors and have created the demand for a special -fire-goddess to take rank with the other gods worshipped. - - - - - - - - -V. - -FOUNDATION OF THE OBSERVATORY - -Excerpts from the Report of the Hawaiian Volcano Observatory Jan.–Mch., -1912.—Published by the Society of Arts of the Massachusetts Institute -of Technology, Boston. - - -The Hawaiian Volcano Observatory, now in operation for five years from -July 1, 1912, under the direction of the Department of Geology of the -Massachusetts Institute of Technology, is the result and culmination of -a succession of investigations, constructions, appointments, and -expeditions, mostly under that institution, which began in 1898 with -the building of a small geodetic observatory in Boston. The work has -been concerned with geodesy, astronomy, magnetism, and geology, and has -been partly under the direction of officers of the Department of Civil -Engineering and partly under professors of geology. The result of this -activity that had the most direct bearing on the establishment of the -volcano observatory was its influence on the trustees of the Whitney -estates, who, on July 1, 1909, gave to the Institute the sum of -twenty-five thousand dollars ($25,000) as a memorial of Edward and -Caroline Rogers Whitney of Boston, for the conduct of research or -teaching in geophysics to include investigations in seismology, -conducted with a view to the protection of human life and property, -present preference being that some investigations in geophysics be -undertaken in Hawaii. - -The purpose of the science of geophysics is to investigate all the -physical and chemical processes going on in the earth. Recent disasters -such as Messina and San Francisco have shown how defective, for humane -and practical purposes, our knowledge of these processes is. Before the -intervention of the Whitney trustees, it had been the desire of the -Institute to secure a volcanic site in order to observe the local -activities of a particular volcano, as well as the waves which pass -through the earth from distant earthquakes. Professor Jaggar had, for -some time past, been investigating and considering this subject. - -After mature deliberation Professor Jaggar concluded that Kilauea -affords the best point for the location of the proposed observatory -among those places in the world which have come to his knowledge, for -the following reasons: - -“1. At other volcanoes the eruptions are more explosive and an -observatory located close enough to the centre of activity is in some -danger. Kilauea, while displaying great and varied activity, is -relatively safe. - -“2. Other volcanoes are more or less connected in chains, making many -stations necessary in order to determine the relations of the different -craters to each other. Kilauea and Mauna Loa form an isolated centre of -activity, over 2,000 miles from the nearest active vent, so that the -phenomena of these two vents can be recorded without complications -occasioned by other near-by centres. - -“3. Kilauea is very accessible. The near-by harbor at Hilo is only -thirty-one miles distant; it may be reached by railroad and a good -drive-way, and Honolulu, a centre of traffic and science, is easily -reached in a day. - -“4. The Central Pacific position is unique, and is of advantage for -recording distant earthquakes through the uninterrupted sea floor which -lies between Hawaii and many earthquake places such as South America, -Mexico, and Japan. For expeditions in case of disaster or otherwise, a -relatively short route is assured, with abundant means of -transportation to Pacific and East Indian ports. For the study of the -deep sea floor, Hawaii is obviously favorable. - -“5. The climate is uniform and the air clear for astronomical work. - -“6. There are frequent small earthquakes, which are of great interest -for technical reasons. - -“7. The remarkable distribution of both hot and cold underground waters -in Hawaii needs careful study, and this has an important bearing on -agriculture as well as upon science. - -“8. The territory is American, and these volcanoes are famous in the -history of science for their remarkably liquid lavas and nearly -continuous activity.” - -Professor Jaggar consequently advised those interested: - -“1. To erect buildings on the brink of the Volcano of Kilauea, in which -to house the instruments, library, and offices for working up and -tabulating the statistics, records, and information obtained. - -“2. To set apart a room for a local museum, to exhibit to visitors -instruments, plans, diagrams, maps, and photographs. This will be of -value in exciting interest with a view to securing an endowment. - -“3. To welcome advanced students from either the Institute or other -institutions for special work in the laboratory. - -“4. To erect subordinate instrument stations, with self-recording -instruments, and to employ voluntary observers, at various points -hereafter to be determined. It is hoped that eventually some work will -be done by the staff of the observatory in the study of tides, -soundings, earthquake waves, and the movements of the coast line of the -island. - -“5. To send expeditions to other volcanic and earthquake belts for -comparative studies. - -“6. To carry on research, as may seem expedient, in terrestrial -gravitation, magnetism, and variation of latitude. - -“7. To make a geological survey of the Island of Hawaii. It is hoped -that this will lead to a thorough survey of the whole territory by the -United States Geological Survey.” - -He added that the main object of all the work should be -humanitarian—earthquake prediction and methods of protecting life and -property on the basis of sound scientific achievement. - -“Results obtained in connection with all subjects of investigation -should be promptly published in the form of bulletins and memoirs.” - -In pursuit of these ideas, Professor Jaggar proceeded to enlist support -from the Chamber of Commerce and the leading citizens of Honolulu. A -generous response came from a number of organizations, including the -Bishop Museum and individuals. - -The total amount promised was $3,450 per year for a period of five -years. This sum was not sufficient to do the work satisfactorily and -the development of the plan was halted in consequence. - -—The subscription of the Bishop Museum was made upon the condition that -the Institute shall furnish the trustees without expense except for -transportation, samples of all museum specimens collected, properly -described, also copies of all published maps, surveys, and literature -made by the Institute in connection with Hawaiian interests.— - -In the course of a journey to Japan Mr. Jaggar visited the volcano -Kilauea in Hawaii twice, in March and in July, 1909. Professor Daly -spent the summer in the Hawaiian Islands, making careful study of -Kilauea and the result of his work has since been published in vol. 47, -no. 3, of the Proceedings of the American Academy of Arts and Sciences -under the title, “The Nature of Volcanic Action.” Both of these -expeditions were at private expense. - -In 1910 the first available income of the Whitney fund was used in the -construction of special resistance thermometers made by Leeds and -Northrup at Baltimore under the direction of Drs. A. L. Day and E. S. -Shepherd of the Geophysical Laboratory of the Carnegie Institution of -Washington. Dr. Day, director of this laboratory, in correspondence -with Professors Daly and Jaggar during the winter of 1909–10 agreed to -send Dr. Shepherd to Kilauea and provide travelling expenses if the -Institute of Technology would provide instruments and living expenses -during a stay at the Volcano House devoted to measurement of the -temperature of liquid lava. Dr. Shepherd is a chemist and a specialist -in pyrometric work. With the aid of Institute engineers a cableway was -designed for spanning the inner pit of Halemaumau wherewith by a wire -trolley system pyrometric apparatus might be lowered into the lava. - -During 1909 and 1910 three seismographs, in addition to the Bosch-Omori -instruments already obtained with Whitney funds, were constructed for -the Institute in Tokyo under Dr. Omori’s direction, and shipped to -Honolulu. - -For two years in succession, 1910 and 1911, it was impossible for any -of the professors of geology at the Institute to go to Hawaii, so -arrangements were made with Mr. F. A. Perret of Springfield, Mass., and -Naples, Italy, to take Professor Jaggar’s place in an expedition to -Kilauea for the measurement of temperatures as agreed with the Carnegie -Geophysical Laboratory. The sum of $2,100 from the Whitney and other -geological research funds of the Institute was expended on this -expedition. The Institute is indebted to the Carnegie Geophysical -Laboratory for co-operation and for the thermo-element which was used -in the final test, and to the Volcanic Research Society of Springfield, -Mass., for the loan of the services of Mr. Perret, his salary being -continued by that society during his Hawaiian journey. Mr. Perret built -a wooden camp on the edge of the pit Halemaumau which he called the -Technology Station and where he lived. - -It will appear from the foregoing that the work bearing on a proposed -volcano observatory in Hawaii up to 1912 was instituted and carried -forward by the Massachusetts Institute of Technology. That institution -was materially aided in the conduct of this work by voluntary -subscription among citizens of Honolulu. - -Some $6,100, in addition to salaries, was spent by the Institute of -Technology for its officers for work in Hawaii prior to 1912, and after -Mr. Perret’s departure in November, 1911, an appropriation of $1,700 -for Professor Jaggar’s work in Hawaii in the winter of 1912 was made -from Technology funds. - -The subscription fund provided for in Honolulu in 1909 was revived on -October 5, 1911, at a luncheon at the University Club, given for the -organization of a Hawaiian Volcano Research Association. - -The net result of this meeting was to establish an association in -Honolulu for the subscription of money to volcano research. The -committee representative of this association determined to name the -organization “Hawaiian Volcano Research Association.” Funds for the -running expense of an observatory on Hawaii to the amount of $5,000 -annually for five years from January 1, 1912, exclusive of the funds -furnished by the Massachusetts Institute of Technology were subscribed, -the full amount in the event of failure on the part of individual -subscribers being guaranteed by Mr. Clarence H. Cooke, treasurer, -through the generosity of Mr. Cooke and his associates of the estate of -C. M. Cooke, Ltd. - -The Institute was prepared to co-operate with the Hawaiian Volcano -Research Association by becoming its largest subscriber for the five -years, through the income of the Whitney fund and the current payment -to its Seismological fund. - -On January 19 a subscription was started in the town of Hilo to provide -funds wherewith to build a laboratory near the Volcano House for the -use of the representative of the Massachusetts Institute of Technology -engaged in volcanic research. This proposal met a most hearty response -and within a few days $1,785 was subscribed. - -The land for the Observatory, a tract of about three acres, was -obtained on a sub-lease for fifteen years to October 1, 1927, from the -Volcano House Company with the consent of the trustees of the Bishop -Estate, the owners of the land. This tract is on the edge of the cliff -directly opposite the grounds of the Volcano House on the south side of -the Puna-Kau road. The observatory is built of Oregon pine and is -equipped with two laboratories, the director’s room, photographic dark -room, and storeroom on the main floor. A veranda extending along two -sides commands extensive views of the three volcanoes, Kilauea, Mauna -Loa, and Mauna Kea. In front there is a concrete post for geodetic and -photographic experiments. The furniture includes large cases of -drawers, for storage of specimens, maps, or photographs, and there are -work and drafting tables. - -The Whitney Laboratory of Seismology, eighteen feet square, is a -basement room of concrete floored on the solid ledge of basalt. This is -the rock of the uppermost layer of the cliff which here borders the -greater crater of Kilauea. The cellar was dug through 5½ feet of ash -and pumice which make the surface soil. The piers for seismographs were -designed for a set of instruments built in Tokyo in 1910 under the -direction of Professor Omori and purchased with the income of the -Whitney fund. - -On January 24, 1912, Mr. F. B. Dodge of Honolulu arrived at the volcano -to become assistant to the director and during the ensuing weeks -arrangements were completed and trigonometric stations installed -whereby a daily survey of the active lava pool could be made. - -The Territorial Government loaned the services of a part of the prison -gang which does the road work for the Territory of Hawaii, to clear the -land, dig the cellar, and build the roadway of the Observatory. - -An additional hut constructed wholly without iron for possible magnetic -work was built on the verge of Halemaumau for direct instrumental -observations of the lava, under shelter. - -The fundamental idea expressed at the time of the formation of the -Hawaiian Volcano Research Association was to the effect that the crater -observations should be continuous and permanent. From the point of view -of the educator, however, there is another equally vital work to be -accomplished by such an experiment station as the Hawaiian Volcano -Observatory, namely, provision for scientific hospitality. The study of -geophysics and geochemistry in the field is so extensive and inclusive -a department of science that no resident staff could hope to cover the -whole field without large expense and a very large working force. -Moreover the spirit of generous exchange of opportunity and of ideas in -science, with a liberal welcome to serious students of all schools, is -modern and novel, and should promote the most rapid progress. -Accordingly it is proposed in the Hawaiian Observatory to combine two -objects, record of facts of volcanology and seismology by the permanent -staff, and surveys in the field of special topics by expert specialists -invited to come from other institutions. - - - - - - - - -APPENDIX - -PARTIAL LIST HAWAIIAN TERMS USED - -Aa, 175, 184, 186. -Ahua, 40–43. -aikane, 93, 110. -Ailaau, 1–3, 89. -Aiwohikupua, 57, 58. -Akanikolea, 46, 47. -alahuna, 175. -Alapai, 161. -aloha, 21, 110. -Aloipauaa, 39, 43. -amama, 114. -Aukelenuiaku, 8, 71. -aumakua, 12, 13, 16, 33, 63. -awa, 99. - -eepa, 97. - -Haehae, 76. -Haena, 75, 78, 82, 83, 86, 94, 127. -hala, 32, 73, 110. -Halaauola, 77. -Halawa, 131. -Haleakala, 11, 56, 171. -Halemaumau, 23, 44, 200, 204. -Hamakua, 57, 60. -Hapakuela, 71. -Haumea, 4, 8, 64, 68, 69. -Hawaii, 1–203. -Hea, 131. -heeholua, 37. -heenalu, 37. -Hiiaka, 5–9, 69, 72, 83–138. -Hilo, 28, 36, 53, 66, 74, 108, 109, 110, 136, 139, 140, 144, 151, 158. -Hina, 6, 64, 191. -Hoaika, 124. -Hoaiku, 103, 124. -holua, 22, 23, 38–42, 60. -Honolulu, 10. -Honuaiakea, 9. -Hopoe, 28, 87–95, 109, 110, 234. -Hualalai, 57, 146, 172, 185. -Huehue, 147, 148. -hula, 74, 79, 86, 88. -Hulihia, 73, 84. -humuhumu, 45, 105. -hunahuna, 82. - -ikoi, 16. -Iku, 9, 51. -ipuholoholona, 112. - -Ka, 105. -Kaahumanu, 149, 150. -Kaakaauea, 44. -Kaeaniuaula, 44. -Kaelehuluhulu, 148. -Kahanai, 14. -Kahawali, 37–44. -Kahikinui, 11. -kahili, 73. -Kahoupokane, 57. -kahu, 97. -Kahuku, 22–25. -kahuna, 44. -Kailua, 153. -Kaimimiki, 177, 188. -Kalakaua, 65, 66. -Kalakeenui-o-Kane, 9. -Kalalau, 15. -Kalaniopuu, 139. -Kaliu, 91. -Kalua, 174, 193. -Kamaka-a-ke-akua, 148, 157. -Kamakau, 140. -Kamapuaa, 45–54, 71, 105. -Kamehameha, 139–157, 168. -Kamohoalii, 5, 9, 63, 68, 72. -Kanakawahine, 39. -Kanaloa, 64, 137. -Kane, 64, 81, 114. -Kaneakalau, 31. -Kanehekili, 69. -Kanehoalani, 7, 48, 64. -Kanehunamoku, 5. -Kanepuahiohio, 5. -Kapiolani, 139, 152–163. -Kapo, 70. -Kapoho, 28, 39. -Kapueuli, 44. -Kau, 14–16, 186. -Kauai, 10–16, 58, 71, 74, 75, 76, 77, 78, 79, 81, 85, 135. -Kauanohunohu, 44. -Kauila, 37. -Kaunu, 127. -Kauwilanui, 69. -Kawaihae, 141. -Keaau, 73, 74, 93, 94. -Keahialaka, 3. -Kealakekua, 182. -Kealiamanu, 10. -Kealiapaakai, 10. -Kealohilani, 133. -Keauka, 5. -Keaumiki, 5. -Keawemauhili, 139, 152. -Keei, 183. -Keliikuku, 31. -Keoua, 139–145, 191. -kihei, 42. -Kilauea, 2–7, 18–36, 50–66, 86–89, 113, 114, 124, 135, 139, 140–153, - 173–203. -Kilinoe, 79, 81. -kiluai, 111. -Kinoohu, 100. -Kiwalao, 139, 152. -Koa, 14, 15. -Koahi, 5. -Koai, 39. -Kohala, 53, 105, 122. -Kolea, 106. -kolonahe, 82. -Kona, 153, 156. -Ku, 64, 68, 105, 137. -Kuaihelani, 14, 71. -Kukaepuaa, 52. -Kukii, 42. -kumawaho, 51. -Kumukahi, 27–29, 46. -Kuokoa, 7, 140, 147. -kupilikia, 111. -kupua, 14, 45, 97, 117. -Kuwahailo, 8, 64, 65, 68. - -Laieikawai, 57. -Laka, 7, 74. -Lanahiku, 93. -Laupahoehoe, 62. -Leahi, 10. -leho, 46. -lehua, 75, 81, 91, 109. -lei, 12, 110. -Liholiho, 153. -Lilinoe, 56. -Lohiau, 6, 71–96, 125–138. -Lono, 80, 85. -Lonomakua, 51, 52, 137, 138. - -Mahiki, 119, 120, 122. -Mahuike, 67. -maile, 75. -Makaukiu, 118–122. -mana, 14, 92. -Maui, 58, 59, 66, 67, 139, 140, 171. -Mauliola, 77. -Mauna Kea, 55–60, 140, 141, 171, 178, 185, 203. -Mauna Loa, 12, 61, 62, 77, 141, 173, 178–203. -Menehune, 7. -Moanalua, 10. -Moemoeaoulii, 4. -Mokuaweoweo, 173, 174, 178, 185. -Mokuola, 28. -Mona, 141. -moo, 97. -Moolau, 122, 124. - -Naihe, 152, 153, 155, 156. -Namakaokahai, 8–11, 14, 63, 64, 68. -Nanahuki, 109. -Naue, 85. -Niihau, 5, 6, 80, 81, 85. -Noho, 120, 121. -Nuuhiwa, 67. -Nuumealani, 9–12. - -Oahu, 10, 31, 43–50. -Oalalaua, 157. -ohelo, 154. -ohia, 32, 36, 88, 100. -Onomea, 62. -opelu, 48. - -pahoehoe, 175. -Palaau, 77. -Panaewa, 98–103. -Paoa, 6–11, 51. -Papa, 4, 64. -Papalauahi, 29, 30, 109. -pau, 91, 123. -Pauopalae, 97, 125, 130, 132. -Pele, 3–205. -Pii, 14–17. -Pikeha, 49. -Pili, 120, 121. -Poliahu, 55–62. -Pueo, 17. -Puna, 27, 29, 35, 66, 72, 73, 80, 86, 94, 157. -Punaluu, 179, 180. -Puu-o-Pele, 10. - -tabu, 47, 72, 115. -ti, 72, 85, 128, 173. - -uhiuha, 84. -Ululani, 150. -Uwekahuna, 44. - -Wahieloa, 71. -Wahineomao, 104–138. -Waiakea, 184. -Waialama, 184. -Waiau, 56, 57. -Waikiki, 187. -Wailuku, 120. -Waimea, 140. -Waipio, 122. - - - - - - -POLYNESIAN LANGUAGE - - -“A few words should be added on the peculiar genius and structure of -the Polynesian language in general and of the Hawaiian dialect in -particular. - -It is the law of all Polynesian languages that every word and syllable -must end in a vowel, so that no two consonants are ever heard without a -vowel sound between them. - -Most of the radical words are dissyllables, and the accent is generally -on the penult. The Polynesian ear is as nice in marking the slightest -variations in vowel sound as it is dull in distinguishing consonants. - -The vocabulary of the Hawaiian is probably richer than that of most -other Polynesian tongues. Its child-like and primitive character is -shown by the absence of abstract words and general terms. - -As has been well observed by M. Gaussin, there are three classes of -words, corresponding to as many different stages of language: first, -those that express sensations; second, images; third, abstract ideas. - -Not only are names wanting for the more general abstractions, such as -space, nature, fate, etc., but there are very few generic terms. For -example there is no generic term for animal, expressing the whole class -of living creatures or for insects or for colors. At the same time it -abounds in specific names and in nice distinctions. - -So in the Hawaiian everything that relates to their every-day life or -to the natural objects with which they are conversant is expressed with -a vivacity, a minuteness and nicety of coloring which cannot be -reproduced in a foreign tongue. Thus the Hawaiian was very rich in -terms for every variety of cloud. It has names for every species of -plant on the mountains or fish in the sea, and is peculiarly copious in -terms relating to the ocean, the surf and waves. - -For whatever belonged to their religions, their handicrafts or their -amusements, their vocabulary was most copious and minute. Almost every -stick in a native house had its appropriate name. Hence it abounds in -synonyms which are such only in appearance, i.e., “to be broken” as a -stick is ‘haki,’ as a string is ‘moku,’ as a dish ‘naha,’ as a wall -‘hina.’ - -Besides the language of every-day life, there was a style appropriate -to oratory and another to religion and poetry. - -The above-mentioned characteristics make it a pictorial and expressive -language. It still has the freshness of childhood. Its words are -pictures rather than colorless and abstract symbols of ideas, and are -redolent of the mountain, the forest and the surf. - -However it has been and is successfully used to express the -abstractions of mathematics, of English law, and of theology.” - - - “The Hawaiian is but a dialect of the great Polynesian language, - which is spoken with extraordinary uniformity over all the numerous - islands of the Pacific Ocean between New Zealand and Hawaii. Again, - the Polynesian language is but one member of that wide-spread - family of languages, known as the Malayo-Polynesian or Oceanic - family, which extends from Madagascar to the Hawaiian Islands and - from New Zealand to Formosa. The Hawaiian dialect is peculiarly - interesting to the philologist from its isolated position, being - the most remote of the family from its primeval seat in - Southeastern Asia, and leading the van with the Malagasy in the - rear. We believe the Hawaiian to be the most copious and - expressive, as well as the richest in native traditional history - and poetry. Dr. Reinhold Forster, the celebrated naturalist of - Captain Cook’s second voyage, drew up a table containing 47 words - taken from 11 Oceanic dialects and the corresponding terms in - Malay, Mexican, Peruvian and Chilian. From this table he inferred - that the Polynesian languages afford many analogies with the Malay - while they present no point of contact with the American.” - - Baron William von Humboldt, the distinguished statesman and - scholar, showed that the Tagala, the leading language of the - Philippine Islands, is by far the richest and most perfect of these - languages. “It possesses,” he says, “all the forms collectively of - which particular ones are found singly in other dialects; and it - has preserved them all with very trifling exceptions unbroken and - in entire harmony and symmetry.” - - The languages of the Oceanic region have been divided into six - great groups; i.e., the Polynesian; the Micronesian; the Melanesian - or Papuan; the Australian; the Malaysian; the Malagasy. Many - examples might be given if they were needed to illustrate the - connection of these languages. The Polynesian is an ancient and - primitive member of the Malay family. The New Zealand dialect is - the most primitive and entire in its forms. The Hawaiians, - Marquesans and Tahitians form a closely related group by - themselves. For example, the Marquesan converts are using Hawaiian - books and the people of the Austral Islands read the Tahitian - Bible.” - - -The above was written by W. D. Alexander in Honolulu in 1865, author of -the “History of the Hawaiian Islands” as preface to Andrew’s -Dictionary. - - - - - - - - -NOTES - - -[1] Hale-a-ka-la must be classed as an active volcano from evidences of -prehistoric fires although long extinct, but the author gives these -stories in another book, “Legends of Maui.” - -[2] These are the lava stumps easily visited by any lover of the -curious who journeys to Kilauea. - -[3] Ohia ha or Paihi = Syzygium. Ohia-lehua = Metrosideros polymorpha -sandwicense. - -[4] Hala or Lahala = Pandanus adoratissimus. - -[5] Metrosideros polymorpha. - -[6] Columbrina oppositifolia. - -[7] Pule anana. - -[8] See “Home of the Ancestors,” Part II., Legends of Ghosts and -Ghost-Gods. - -[9] Cordyline terminalis. - -[10] Same as Lahala or Puhala, Pandanus adoratissimus. - -[11] See Appendix, “Hula.” - -[12] Alyxia olivœformis. - -[13] Cordyline terminalis. - -[14] Ohia ai = Jambosa Malacrensis. Ohia Ha = Syzygium Sandwicense. - -[15] Piper methysticum. - -[16] One ohia tree is supposed to bear apples, another flowers only, -the flowers being called lehua. There is much confusion in regard to -these two trees even among botanists. - -[17] Smilax Sandwicensis. - -[18] Ti or ki or lauki, Cordyline terminalis. - -[19] Native ulu = Artocarpus incisa. - -[20] Cocos nucifera. - -[21] Vaccinium penduliformis—var. reticulatum. - -[22] Plants used for kapa were wauke, olona, mamaki, poulu, akala, hau, -maaloa, and the mulberry. - -[23] Tree fern—Cibotium Menziesii. - - - - -*** END OF THE PROJECT GUTENBERG EBOOK HAWAIIAN LEGENDS OF VOLCANOES -(MYTHOLOGY) *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law 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. 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-} -.xd31e1530init { -float:none; -width:auto; -height:auto; -background-image:none; -text-align:right; -color:inherit; -font-size:inherit; -} -.xd31e1822 { -background-image:none; -padding-top:0; -} -.xd31e1822init { -float:none; -width:auto; -height:auto; -background-image:none; -text-align:right; -color:inherit; -font-size:inherit; -} -.xd31e2655 { -background-image:none; -padding-top:0; -} -.xd31e2655init { -float:none; -width:auto; -height:auto; -background-image:none; -text-align:right; -color:inherit; -font-size:inherit; -} -.xd31e2704 { -background-image:none; -padding-top:0; -} -.xd31e2704init { -float:none; -width:auto; -height:auto; -background-image:none; -text-align:right; -color:inherit; -font-size:inherit; -} -} -/* ]]> */ </style> -</head> -<body> - -<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Hawaiian Legends of Volcanoes (mythology), by William Drake Westervelt</div> - -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world 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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: Hawaiian Legends of Volcanoes (mythology)</p> -<p style='display:block; margin-top:0; margin-bottom:1em; margin-left:2em; text-indent:0;'>Collected and translated from the Hawaiian</p> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: William Drake Westervelt</div> - -<div style='display:block; margin:1em 0'>Release Date: October 11, 2021 [eBook #66516]</div> - -<div style='display:block; margin:1em 0'>Language: English</div> - -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> - -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Jeroen Hellingman and the Online Distributed Proofreading Team at https://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/American Libraries.)</div> - -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK HAWAIIAN LEGENDS OF VOLCANOES (MYTHOLOGY) ***</div> -<div class="front"> -<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure cover-imagewidth"><img src="images/frontcover.jpg" alt="Original Front Cover." width="462" height="720"></div><p> -</p> -</div> -</div> -<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure frontispiecewidth"><img src="images/frontispiece.jpg" alt="GIANT TREE FERNS ON THE ROAD TO KILAUEA" width="720" height="440"><p class="figureHead">GIANT TREE FERNS ON THE ROAD TO KILAUEA</p> -</div><p> -</p> -</div> -</div> -<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="443" height="720"></div><p> -</p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="mainTitle">HAWAIIAN LEGENDS<br> -<i>of</i><br> -VOLCANOES</div> -<div class="subTitle">(MYTHOLOGY)</div> -</div> -<div class="byline"><i>Collected and Translated from the Hawaiian</i><br> -BY<br> -<span class="docAuthor">W. D. WESTERVELT</span> -<br> -AUTHOR OF “LEGENDS OF OLD HONOLULU,” “LEGENDS OF GHOSTS AND GHOST-GODS,” “LIFE OF KAMEHAMEHA,” ETC.</div> -<div class="docImprint">ELLIS PRESS, BOSTON, MASS., U.S.A<br> -CONSTABLE & CO., LONDON, G.B.<br> -<span class="docDate">1916</span></div> -</div> -<p></p> -<div class="div1 copyright"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e152"><span class="sc">Copyright, 1916, by William Drake Westervelt Honolulu, T.H.</span> -</p> -<p class="xd31e152">BOSTON, U.S.A. <br> -PRESS OF GEO. H. ELLIS CO. -</p> -<p class="xd31e152">LONDON <br> -CONSTABLE & CO., LTD. <br> -<span class="sc">10 Orange St., Leicester Sq., W.C.</span> <br> -1916 -<span class="pageNum" id="pb.iii">[<a href="#pb.iii">iii</a>]</span></p> -</div> -</div> -<div id="foreword" class="div1 foreword"><span class="pageNum">[<a href="#xd31e315">Contents</a>]</span><div class="divHead"> -<h2 class="main">FOREWORD</h2> -</div> -<div class="divBody"> -<p class="first">However doctors may differ concerning the way that our earth came into being, most -of them agree that in its early days meteoric bodies from space flew together and -produced a hotter globe than at present. Perhaps its surface was all covered with -vast circular lakes of lava such as our telescopes reveal in great perfection, ring -upon ring, over the surface of the moon. On the moon these rings and pits are now -cold, remnant from a time when the gases from the inside of our satellite were bubbling -forth from a great internal heat supply and bringing with them oceans of slag which -seethed and swirled in circular pools which formed symmetrically within ramparts of -their own spatter. -</p> -<p>The earth is not without traces of similar circular ramparts in the shape of long -curved chains of volcanoes, mostly in the sea, which would appear as ridges if the -ocean were to dry up. The line of the Hawaiian Islands from Kauai to Mauna Loa on -the large island of Hawaii is such a curved ridge, now of enormous height <span class="pageNum" id="pb.iv">[<a href="#pb.iv">iv</a>]</span>above the bottom of the Pacific, but perhaps at one time much lower and more extended -into something like a circle. These islands appear to have been built by overflows -of lava from a curved crack which followed along the old rampart, just as we now find -smoke-cracks along the small ramparts which restrain the hot lavas in Halemaumau in -the pit of Kilauea. The last activity along this crack appears to have moved slowly -through thousands of years from west to east, and each volcanic mountain that was -built made a stopper to force the liquid out along the crack farther eastward until -finally two live volcanoes, Mauna Loa and Kilauea, were left at the extreme east end, -still spouting out the liquid and building up domes. -</p> -<p>Some men of science say that the molten liquid, which is mostly an iron-stained glass, -foamy with the intensely hot gases which escape from the inside of the earth, comes -from an under layer beneath the outer crust of the earth, which would be found anywhere -if we went down deep enough. Others say that it comes from scattered pockets of liquid -under a stiff shell and over a stiffer inner globe. However this may be, there is -some agreement that the depth from which the liquids come is about seventy miles and -we know that vast quantities of gas escape with them. Possibly the gases <span class="pageNum" id="pb.v">[<a href="#pb.v">v</a>]</span>unite chemically with each other and so themselves produce some of the heat. -</p> -<p>It is clear that heat and gas action are the motive agents which make volcanoes so -lively, so much so that simultaneously Mauna Loa and Kilauea may maintain liquid columns -of lava at two different elevations ten thousand feet apart. This is accounted for -by the fact that the melted glass is so charged with gases under high pressure that -it seethes up and down in the cracks and tubes which it occupies according to their -form and size, and according to the coming together or opening apart of their walls, -just as any sparkling wine makes a foam which rises or falls according to the suddenness -of the uncorking or to the size of the glass into which it is poured. -</p> -<p>Sudden uncorking is an apt simile for volcanoes in general, as most of them, unlike -Kilauea, erupt very suddenly and explosively. This is due to the way in which the -gas-charged liquid has become confined under the solidified mountain, and so only -at long intervals becomes so hot and so insinuating that it finds a way out and, once -released, spouts like the open safety-valve of a steam engine until the gas pressure -is relieved. But even Kilauea is not guiltless of terrific and destructive explosive -eruption. About 1790, thousands of tons of gravel and <span class="pageNum" id="pb.vi">[<a href="#pb.vi">vi</a>]</span>boulders and dust were strewn over Hawaii from Kilauea, covering hundreds of square -miles, destroying the vegetation, and killing some of the people. This would appear -to be a crisis reached every few centuries, and perhaps dependent on a building up -of the mountain by lava to a certain height where the foam column is so confined that -it can no longer overflow and so is compelled to explode. -</p> -<p>Mauna Loa is a much more productive volcano than Kilauea, for its flows have covered -a vast territory with new lava within the century past, whereas Kilauea has done much -less overflowing. Everything indicates that Kilauea is older than Mauna Loa. Mauna -Loa with its flows is tending through the ages to bury up Kilauea, and it is quite -possible that within a few centuries there will be flows from Mauna Loa which will -cascade over the wall into Kilauea crater and so make Kilauea Mountain appear to be -a mere spur of Mauna Loa. Mauna Kea to the north appears to have been a great circular -volcano about one hundred miles in diameter, and when it had extinguished itself by -too much building, its lava took refuge in making two new cones out on the edge of -the old mountain, namely Kilauea and Hualalai. These built up until they had nearly -exhausted the lava available, owing to their height, and then a new vent, <span class="pageNum" id="pb.vii">[<a href="#pb.vii">vii</a>]</span>Mauna Loa, burst out in the center, filling a long spoon-shaped valley between them -and to the southwest of Mauna Kea. The new mountain has now built itself up to a height -almost equal to that of Mauna Kea and probably in a few centuries will begin exploding -and heaping up cinder cones just as Mauna Kea did before it finally became extinct. -</p> -<p>Some such story as this outlines the tremendous events, explosions, whirlwinds, avalanches, -lava flows, earthquakes, and fiery blasts which composed the narrative of the domain -of Pele before man appeared upon the scene. We do not know how much more frequent -these things were in the old days, but there were probably eras of quiet and eras -of excitement just as at present. It behooves us to give the closest possible attention -to all the events of the present and to record them faithfully, so as to render to -the scientific historian of the future a consecutive account of all the details which -will lead up to some great crisis in the days to come. -</p> -<p class="signed"><span class="sc">T. A. Jaggar</span>, Jr., <br> -<span class="sc">Director Mass. Inst. Technology, <br> -Hawaiian Volcano Observatory, <br> -Kilauea Crater, October, 1916</span>. -<span class="pageNum" id="pb.viii">[<a href="#pb.viii">viii</a>]</span></p> -</div> -</div> -<div class="div1 note"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">PRONUNCIATION</h2> -</div> -<div class="divBody"> -<p class="first">“A syllable in Hawaiian may consist of a single vowel, or a consonant united with -a vowel or at most of a consonant and two vowels, never of more than one consonant. -The accent of five-sixths of the words is on the penult, and a few proper names accent -the first syllable. -</p> -<p>In Hawaiian every syllable ends in a vowel and no syllable can have more than three -letters, generally not more than two and a large number of syllables consist of single -letters—vowels. Hence the vowel sounds greatly predominate over the consonant. The -language may therefore appear monotonous to one unacquainted with its force. -</p> -<p>In Hawaiian there is a great lack of generic terms, as is the case with all uncultivated -languages. No people have use for generic terms until they begin to reason and the -language shows that they were better warriors and poets than philosophers and statesmen. -Their language, however, richly abounds in specific names and epithets. -</p> -<p>The general rule, then, is that the accent falls on the penult; but there are many -exceptions and some words which look the same to the eye take on entirely different -meanings by different tones, accents, or inflections. -</p> -<p>The study of these kaaos or legends would demonstrate that the Hawaiians possessed -a language not only adapted to their former necessities but capable of being used -in introducing the arts of civilized society and especially of pure morals, of law, -and the religion of the Bible.” -</p> -<p class="xd31e214">The above quotations are from Lorrin Andrew’s Dictionary of the Hawaiian Language, -containing some 15,500 Hawaiian words, printed in Honolulu in 1865. -</p> -<div class="table"> -<table> -<tr> -<td rowspan="7" class="rowspan cellLeft cellTop cellBottom xd31e218">Hawaiian vowels -</td> -<td rowspan="7" class="rowspan leftbrace cellTop cellBottom"><img src="images/lbrace7.png" alt="{" width="12" height="140"></td> -<td class="cellRight cellTop"><i>a</i> <span class="seg">is sounded as in</span> father</td> -</tr> -<tr> -<td class="cellRight"><i>e</i> <span class="seg"><span class="ditto"><span class="s">is</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">sounded</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">as</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">in</span><span class="d"><span class="i">,,</span></span></span> </span> they</td> -</tr> -<tr> -<td class="cellRight"><i>i</i> <span class="seg"><span class="ditto"><span class="s">is</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">sounded</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">as</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">in</span><span class="d"><span class="i">,,</span></span></span> </span> marine</td> -</tr> -<tr> -<td class="cellRight"><i>o</i> <span class="seg"><span class="ditto"><span class="s">is</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">sounded</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">as</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">in</span><span class="d"><span class="i">,,</span></span></span> </span> note</td> -</tr> -<tr> -<td class="cellRight"><i>u</i> <span class="seg"><span class="ditto"><span class="s">is</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">sounded</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">as</span><span class="d"><span class="i">,,</span></span></span> <span class="ditto"><span class="s">in</span><span class="d"><span class="i">,,</span></span></span> </span> rule or as <i>oo</i> in moon</td> -</tr> -<tr> -<td class="cellRight"><i>ai</i> when sounded as a diphthong resembles English <i>ay</i></td> -</tr> -<tr> -<td class="cellRight cellBottom"><i>au</i> when sounded as a diphthong resembles <i>ou</i> as in loud</td> -</tr> -</table> -</div><p> -</p> -<p>The consonants are <i>h</i>, <i>k</i>, <i>l</i>, <i>m</i>, <i>n</i>, <i>p</i>, and <i>w</i>. No distinction is made between <i>k</i> and <i>t</i> or <i>l</i> and <i>r</i>, and <i>w</i> sounds like <i>v</i> between the penult and final syllable of a word. -<span class="pageNum" id="pb.ix">[<a href="#pb.ix">ix</a>]</span></p> -</div> -</div> -<div id="toc" class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">TABLE OF CONTENTS</h2> -<table class="tocList"> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"> -</td> -<td class="tocPageNum"></td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">CHAPTER</td> -<td class="tocDivTitle" colspan="6"> </td> -<td class="tocPageNum">PAGE</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#foreword" id="xd31e315">Foreword</a></span> </td> -<td class="tocPageNum">iii</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#introduction" id="xd31e322">Introduction</a></span> -</td> -<td class="tocPageNum">xi</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7">PART I—<a href="#pt1">LEGENDS</a> -</td> -<td class="tocPageNum"></td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">I.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.1" id="xd31e339">Ai-laau, The Forest Eater</a></span> -</td> -<td class="tocPageNum">1</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">II.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.2" id="xd31e350">How Pele came to Hawaii</a></span> -</td> -<td class="tocPageNum">4</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">III.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.3" id="xd31e361">Pele and the Owl Ghost-god</a></span> -</td> -<td class="tocPageNum">14</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">IV.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.4" id="xd31e372">The Hills of Pele</a></span> -</td> -<td class="tocPageNum">19</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">V.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.5" id="xd31e383">Pele and the Chiefs of Puna</a></span> -</td> -<td class="tocPageNum">27</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">VI.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.6" id="xd31e394">Pele’s Tree</a></span> -</td> -<td class="tocPageNum">35</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">VII.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.7" id="xd31e405">Pele and Kaha-wali</a></span> -</td> -<td class="tocPageNum">37</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">VIII.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.8" id="xd31e416">Pele and Kama-puaa</a></span> -</td> -<td class="tocPageNum">45</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">IX.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.9" id="xd31e427">Pele and the Snow-goddess</a></span> -</td> -<td class="tocPageNum">55</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">X.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.10" id="xd31e438">Genealogy of the Pele Family</a></span> -</td> -<td class="tocPageNum">63</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XI.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.11" id="xd31e449">Pele’s Long Sleep</a></span> -</td> -<td class="tocPageNum">72</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XII.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.12" id="xd31e461">Hopoe, the Dancing Stone</a></span> -</td> -<td class="tocPageNum">87</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XIII.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.13" id="xd31e472">Hiiaka’s Battle with Demons</a></span> -</td> -<td class="tocPageNum">96</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XIV.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.14" id="xd31e483">How Hiiaka found Wahine-omao</a></span> -</td> -<td class="tocPageNum">104</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XV.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.15" id="xd31e494">Hiiaka Catching a Ghost</a></span> -</td> -<td class="tocPageNum">111</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XVI.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.16" id="xd31e505">Hiiaka and the Seacoast Kupuas</a></span> -</td> -<td class="tocPageNum">117</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XVII.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.17" id="xd31e516">Lohiau</a></span> -</td> -<td class="tocPageNum">126</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XVIII.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.18" id="xd31e527">The Annihilation of Keoua’s Army</a></span> -</td> -<td class="tocPageNum">139</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XIX.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.19" id="xd31e538">The Destruction of Kamehameha’s Fish Ponds</a></span> -</td> -<td class="tocPageNum">146</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">XX.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch1.20" id="xd31e549">Kapiolani and Pele</a></span> </td> -<td class="tocPageNum">152</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7">PART II—<a href="#pt2">GEOLOGICAL FACTS</a> -</td> -<td class="tocPageNum"></td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">I.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch2.1" id="xd31e566">The Crack in the Floor of the Pacific</a></span><span id="xd31e568"></span> -</td> -<td class="tocPageNum">165</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">II.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch2.2" id="xd31e578">Hawaiian Volcanoes</a></span> -</td> -<td class="tocPageNum">170</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">III.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch2.3" id="xd31e589">Volcanic Activity</a></span> -</td> -<td class="tocPageNum">177</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">IV.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch2.4" id="xd31e600">Changes in Kilauea Crater</a></span> -</td> -<td class="tocPageNum">189</td> -</tr> -<tr> -<td></td> -<td class="tocDivNum">V.</td> -<td class="tocDivTitle" colspan="6"> <span class="sc"><a href="#ch2.5" id="xd31e611">Foundation of the Observatory</a></span> </td> -<td class="tocPageNum">194</td> -</tr> -</table> -<p><span class="pageNum" id="pb.x">[<a href="#pb.x">x</a>]</span></p> -</div> -</div> -<div class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">LIST OF ILLUSTRATIONS</h2> -<table class="tocList"> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc">Giant Tree Ferns on the Road to Kilauea</span> -</td> -<td class="tocPageNum">Frontispiece</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"> -</td> -<td class="tocPageNum">PAGE</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p002">Fire Fountains in Halemaumau, Kilauea</a></span> </td> -<td class="tocPageNum">2</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p016">Lava Cave</a></span> </td> -<td class="tocPageNum">16</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p024">Decked with Leis of <span class="corr" id="xd31e650" title="Source: Plumaria">Plumeria</span></a></span> </td> -<td class="tocPageNum">24</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p039">Hibiscus</a></span> </td> -<td class="tocPageNum">39</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p044">Mokuaweoweo, Mauna Loa</a></span> (in eruption 1899) </td> -<td class="tocPageNum">44</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p052">Asa-Yama, Japan</a></span> </td> -<td class="tocPageNum">52</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p060">Ice-crested Chimborazo</a></span> (Ecuador, S.A.) </td> -<td class="tocPageNum">60</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p070">Mt. Shasta, California</a></span> </td> -<td class="tocPageNum">70</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p078">Mt. <span class="corr" id="xd31e694" title="Source: Ranier">Rainier</span>, Washington</a></span> </td> -<td class="tocPageNum">78</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p088">Mt. Shishaldin, Alaska</a></span> </td> -<td class="tocPageNum">88</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p098">Mt. Katmai, Alaska</a></span> </td> -<td class="tocPageNum">98</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p108">Sunset over Leahi</a></span> </td> -<td class="tocPageNum">108</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p118">A Storm on Mount Haleakala</a></span> </td> -<td class="tocPageNum">118</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p128">Lohiau</a></span> </td> -<td class="tocPageNum">128</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p140">Two Maori Girls in Ancient Greeting</a></span> </td> -<td class="tocPageNum">140</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p150">Twisted Lava at the Foot of Vesuvius</a></span> </td> -<td class="tocPageNum">150</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p160">Smoke Column over Mt. Pelée</a></span> </td> -<td class="tocPageNum">160</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p178">Kaimimiki</a></span> </td> -<td class="tocPageNum">178</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p194">Hawaiian Volcano Observatory</a></span> </td> -<td class="tocPageNum">194</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p204">Map of Hawaii</a></span> </td> -<td class="tocPageNum">204</td> -</tr> -</table> -</div> -<div class="divBody"> -<p><i>Note</i>:—The great volcanoes of the Hawaiian Islands on account of their magnitude, gradual -slope, character and location do not lend themselves to interesting photography, as -whatever is attempted must be done at sea on swaying ships in rough channels some -distance out and detail is lost, hence the illustrations in this volume include many -of the vast craters forming the volcanic rim which surrounds that “Crack in the Floor -of the Pacific” over which the Hawaiian Islands are situated. -<span class="pageNum" id="pb.xi">[<a href="#pb.xi">xi</a>]</span></p> -</div> -</div> -<div id="introduction" class="div1 introduction"><span class="pageNum">[<a href="#xd31e322">Contents</a>]</span><div class="divHead"> -<h2 class="label">INTRODUCTION</h2> -<h2 class="main">THE HAWAIIAN ISLANDS</h2> -</div> -<div class="divBody"> -<p class="first">Of all the noteworthy groups of islands of fire rock in the Pacific Ocean, the Hawaiian -Islands are the most stupendous. -</p> -<p>The crack in the floor of the ocean upon which they are built extends from the large -island Hawaii northwesterly about two thousand miles toward Japan. The islands for -the first four hundred miles are large and mountainous, but as the chain is followed -toward the end, the islands quickly become mere bluffs rising out of the sea, or low -coral islands which have been built on the rims of submerged volcanoes. -</p> -<p>It is interesting to note that the oldest, the smallest, and the lowest of these islands -lie nearest to Japan. One of these—Midway Island—is used as the United States mid-Pacific -cable station. Properly speaking, the Hawaiian Island group should cover all the islands -in this chain two thousand miles long. The mountains of the large islands rise from -3,000 to 14,000 feet above the sea-level. Between this majestic <span class="pageNum" id="pb.xii">[<a href="#pb.xii">xii</a>]</span>range of island mountains and the “Giants of the Rockies,” along the western coast -of the United States, lies a rough ocean valley abounding in hills and deep ravines -with an average depth under the sea-surface of about 2,600 fathoms, or 15,600 feet. -</p> -<p>We know very little about this valley save that its floor is covered with evidences -of volcanic action. Pumice and scoriæ appear to be universally distributed on the -bottom of the ocean. Red and gray, and blue and green clays abound. The disintegration -of pumice is given as the chief source for the formation of this clayey matter. Sometimes -the deposits are permeated with meteoric or star dust. -</p> -<p>As the ocean depths draw near the island coasts, they grow more and more shallow and -become a wonderful fairy-land into which the dreamer looks from his floating canoe. -Strange branching thickets of coral lie below, sometimes fringed with moving seaweeds -and exquisitely colored sea-mosses, while through the coral and moss swim the marvellously -painted fish of a hundred varieties. Turning and twisting in and out of coral caves -are the spotted eels or the great pink or brown anemone-headed sea-worms. Sea-urchins -and star-fish crawl lazily along the valleys and the uplands of the coral reef. The -surface of the sea is itself <span class="pageNum" id="pb.xiii">[<a href="#pb.xiii">xiii</a>]</span>covered with ceaselessly moving waves reflecting a tropical luxuriance of color. From -well-known localities hundreds of fishermen gather spoil for the sustenance of life -for themselves and their friends. -</p> -<p>Wonderfully restful is the dream life of the winterless seas of the coral caves, and -yet even to-day fierce floods of boiling lava sometimes find their way over the seashore -and down over the reefs, destroying the life of sea-moss and coral polyps, and surrounding -shells and fish and crawling slugs or swift-moving eels with floods of turbid, boiling, -death-dealing water in place of the clear waves through which they had been accustomed -to journey. -</p> -<p>Each island has its individual extinct craters, but no island has any form of hot -geyser action such as characterizes the Yellowstone Park of the United States, or -the region around Rotorua, New Zealand. The nearest approach to a geyser deposit such -as abounds in central Mexico is found on Molokai and around the small crater Leahi -(Diamond Head), near Honolulu. Leahi was evidently forced up through coral reefs and -the mighty heat produced small layers of geyser-like deposits. -</p> -<p>The islands have been built up by lava alone. This lava rapidly falls to pieces under -the influence of sunlight and rain, thus permitting <span class="pageNum" id="pb.xiv">[<a href="#pb.xiv">xiv</a>]</span>plants, such as giant ferns, small shrubs and grasses, to take root. These plants -break up the fire-rock very rapidly and send seeds broadcast to multiply soil-making -activities. Thus a lava flow in a few years becomes the foundation for a growing forest. -</p> -<p>The fire-rock, breaking through the floor of the ocean to form the Hawaiian chain -of islands, lost its power first in the far northwest and cooled and hardened from -island to island until it is now making its last appearance on the largest and most -southeasterly of all the group, the island known by the name Hawaii. Here is still -to be found what is called the largest active crater in the world, Kilauea, and the -sister crater, Mokuaweoweo, from which come the most voluminous lava flows, the latest -one being in May, 1916. Kilauea is about 4,000 feet altitude, while Mokuaweoweo is -nearly 10,000 feet higher and is on the summit of Mauna Loa. Professor Jaggar, the -experienced volcanologist in charge of an observing station on the brink of Kilauea, -accepts the theory of a gas connection between these two craters so that their activity -is mutual as to foam vents, but not so close that the lower volcano affords a hydrostatic -outlet to the lava in the higher crater. -</p> -<p>In this place it is well to note a fact which <span class="pageNum" id="pb.xv">[<a href="#pb.xv">xv</a>]</span>makes the scientific study of the active fire-lake of living volcanoes a very valuable -index of coming events. Professor Jaggar says: “It has long been known that the crust -of our rocky globe rises and falls with a tide similar to that of the ocean. From -direct experiment professors of Chicago University have recently proved a tidal movement -in the solid earth up and down of about a foot twice each day, and varying in amount -through the lunar month and the solar year. There is definitely a daily movement marked -in the lava level of the fire-pit of Kilauea, and there is a marked semi-annual high -level.” This scientific study of active craters is still in its infancy and promises, -as Professor Jaggar says, “to create a new science in which we may hope at some not -distant day to predict the periods of volcanic eruptions and earthquakes.” -</p> -<p>The early Hawaiians incorporated in their legends various theories to explain these -great phenomena of nature, many of which are included in this volume, especially those -legends which cluster around Pele, the great goddess of fire, and Hiiaka, her sister, -goddess of lightning. Other interesting legends relating to the once active but long -extinct crater Haleakala, on Maui, may be found in “Legends of Maui.” -<span class="pageNum" id="pb1">[<a href="#pb1">1</a>]</span></p> -</div> -</div> -</div> -<div class="body"> -<div id="pt1" class="div0 part"> -<h2 class="label">PART I</h2> -<h2 class="main">LEGENDS</h2> -<div id="ch1.1" class="div1 chapter"><span class="pageNum">[<a href="#xd31e339">Contents</a>]</span><div class="divHead"> -<h2 class="label">I</h2> -<h2 class="main">AI-LAAU, THE FOREST EATER</h2> -</div> -<div class="divBody"> -<p class="xd31e821"><span class="xd31e821init">W</span>hen Pele came to the island Hawaii, seeking a permanent home, she found another god -of fire already in possession of the territory. Ai-laau was known and feared by all -the people. <i>Ai</i> means the “one who eats or devours.” <i>Laau</i> means “tree” or a “forest.” Ai-laau was, therefore, the fire-god devouring forests. -Time and again he laid the districts of South Hawaii desolate by the lava he poured -out from his fire-pits. -</p> -<p>He was the god of the insatiable appetite, the continual eater of trees, whose path -through forests was covered with black smoke fragrant with burning wood, and sometimes -burdened with the smell of human flesh charred into cinders in the lava flow. -</p> -<p>Ai-laau seemed to be destructive and was so named by the people, but his fires were -a part of the forces of creation. He built up the <span class="pageNum" id="pb2">[<a href="#pb2">2</a>]</span>islands for future life. The process of creation demanded volcanic activity. The flowing -lava made land. The lava disintegrating made earth deposits and soil. Upon this land -storms fell and through it multitudes of streams found their way to the sea. Flowing -rivers came from the cloud-capped mountains. Fruitful fields and savage homes made -this miniature world-building complete. -</p> -<p></p> -<div class="figure p002width" id="p002"><img src="images/p002.jpg" alt="FIRE FOUNTAINS IN HALEMAUMAU, KILAUEA" width="720" height="458"><p class="figureHead">FIRE FOUNTAINS IN HALEMAUMAU, KILAUEA</p> -</div><p> -</p> -<p>Ai-laau still poured out his fire. It spread over the fertile fields, and the natives -feared him as the destroyer giving no thought to the final good. -</p> -<p>He lived, the legends say, for a long time in a very ancient part of Kilauea, on the -large island of Hawaii, now separated by a narrow ledge from the great crater and -called Kilauea-iki (Little Kilauea). This seems to be the first and greatest of a -number of craters extending in a line from the great lake of fire in Kilauea to the -seacoast many miles away. They are called “The Pit Craters” because they are not hills -of lava, but a series of sunken pits going deep down into the earth, some of them -still having blowholes of sputtering steam and smoke. -</p> -<p>After a time, Ai-laau left these pit craters and went into the great crater and was -said to be living there when Pele came to the seashore far below. -</p> -<p>In one of the Pele stories is the following <span class="pageNum" id="pb3">[<a href="#pb3">3</a>]</span>literal translation of the account of her taking Kilauea: -</p> -<p>“When Pele came to the island Hawaii, she first stopped at a place called Ke-ahi-a-laka -in the district of Puna. From this place she began her inland journey toward the mountains. -As she passed on her way there grew within her an intense desire to go at once and -see Ai-laau, the god to whom Kilauea belonged, and find a resting-place with him as -the end of her journey. She came up, but Ai-laau was not in his house. Of a truth -he had made himself thoroughly lost. He had vanished because he knew that this one -coming toward him was Pele. He had seen her toiling down by the sea at Ke-ahi-a-laka. -Trembling dread and heavy fear overpowered him. He ran away and was entirely lost. -When Pele came to that pit she laid out the plan for her abiding home, beginning at -once to dig up the foundations. She dug day and night and found that this place fulfilled -all her desires. Therefore, she fastened herself tight to Hawaii for all time.” -</p> -<p>These are the words in which the legend disposes of this ancient god of volcanic fires. -He disappears from Hawaiian thought and Pele from a foreign land finds a satisfactory -crater in which her spirit power can always dig up everlastingly overflowing fountains -of raging lava. -<span class="pageNum" id="pb4">[<a href="#pb4">4</a>]</span></p> -</div> -</div> -<div id="ch1.2" class="div1 chapter"><span class="pageNum">[<a href="#xd31e350">Contents</a>]</span><div class="divHead"> -<h2 class="label">II</h2> -<h2 class="main">HOW PELE CAME TO HAWAII</h2> -</div> -<div class="divBody"> -<p class="xd31e852"><span class="xd31e852init">T</span>he simplest, most beautiful legend does not mention the land from which Pele started. -In this legend her father was Moe-moea-au-lii, the chief who dreamed of trouble. Her -mother was Haumea, or Papa, who personified mother earth. Moemoea apparently is not -mentioned in any other of the legends. Haumea is frequently named as the mother of -Pele, as well as the heroine of many legendary experiences. -</p> -<p>Pele’s story is that of wander-lust. She was living in a happy home in the presence -of her parents, and yet for a long time she was “stirred by thoughts of far-away lands.” -At last she asked her father to send her away. This meant that he must provide a sea-going -canoe with mat sails, sufficiently large to carry a number of persons and food for -many days. -</p> -<p>“What will you do with your little egg sister?” asked her father. -</p> -<p>Pele caught the egg, wrapped it in her skirt to keep it warm near her body, and said -that it should always be with her. Evidently in a very short <span class="pageNum" id="pb5">[<a href="#pb5">5</a>]</span>time the egg was changed into a beautiful little girl who bore the name Hii-aka-i-ka-poli-o-Pele -(Hiiaka-in-the-bosom-of-Pele), the youngest one of the Pele family. -</p> -<p></p> -<div class="figure floatRight p005width"><img src="images/p005.png" alt="Girl coming from egg." width="262" height="162"></div><p> -</p> -<p>After the care of the helpless one had been provided for, Pele was sent to her oldest -brother, Ka-moho-alii, the king of dragons, or, as he was later known in Hawaiian -mythology, “the god of sharks.” He was a sea-god and would provide the great canoe -for the journey. While he was getting all things ready, he asked Pele where she was -going. She replied, “I am going to Bola-bola; to Kuai-he-lani; to Kane-huna-moku; -then to Moku-mana-mana; then to see a queen, Kaoahi her name and Niihau her island.” -Apparently her journey would be first to Bola-bola in the Society Islands, then among -the mysterious ancestral islands, and then to the northwest until she found Niihau, -the most northerly of the Hawaiian group. -</p> -<p>The god of sharks prepared his large canoe and put it in the care of some of their -relatives, Kane-pu-a-hio-hio (Kane-the-whirlwind), Ke-au-miki (The-strong-current), -and Ke-au-ka (Moving-seas). -</p> -<p>Pele was carried from land to land by these <span class="pageNum" id="pb6">[<a href="#pb6">6</a>]</span>wise boatmen until at last she landed on the island Niihau. Then she sent back the -boat to her brother, the shark-god. It is said that after a time he brought all the -brothers and sisters to Hawaii. -</p> -<p>Pele was welcomed and entertained. Soon she went over to Kauai, the large, beautiful -garden island of the Hawaiian group. There is a story of her appearance as a dream -maiden before the king of Kauai, whose name was Lohiau, whom she married, but with -whom she could not stay until she had found a place where she could build a permanent -home for herself and all who belonged to her. -</p> -<p>She had a magic digging tool, Pa-oa. When she struck this down into the earth it made -a fire-pit. It was with this Pa-oa that she was to build a home for herself and Lohiau. -She dug along the lowlands of Kauai, but water drowned the fires she kindled, so she -went from island to island but could only dig along the beach near the sea. All her -fire-pits were so near the water that they burst out in great explosions of steam -and sand, and quickly died, until at last she found Kilauea on the large island of -Hawaii. There she built a mighty enduring palace of fire, but her dream marriage was -at an end. The little sister Hiiaka, after many adventures, married Lohiau and lived -on Kauai. -<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p> -<p>Another story says that Pele was the daughter of Kane-hoa-lani and Hina. The oldest -and most authoritative legends say that Kane-hoa-lani was her brother and that Hina -was the creator of a flood or great tidal wave which drove Pele from place to place -over the ocean. This story says that Pele had a husband, Wahioloa, who ran away from -her with a sister named Pele-kumu-ka-lani, and that Pele searched the islands of the -great ocean as she followed them, but never found them. At last Pele came to Hawaii -and escaped the flood by finding a home in Kilauea. In this story she was said to -have a son Menehune and a daughter Laka. There is very little foundation for this -legend. Wahioloa was a chief, well known in the legends, of a famous family of New -Zealand and other South Sea islands. Laka was his son, who cut down trees by day which -were set up again at night by the fairies. The Menehunes were the fairy folk of Hawaii. -The story of Pele’s search for a husband has been widely accepted by foreigners but -not by the early Hawaiian writers. -</p> -<p>The most authoritative story of the coming of Pele to Hawaii was published in the -<i>Hoku-o-ka-Pakipika</i> (<i>Star of the Pacific</i>), in the story of Aukele-nui-aiku, in 1861, and in another Hawaiian paper, <i>Ke Kuokoa</i>, in 1864, and again in 1865. <span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span>Again and again the legends give Ku-waha-ilo as the father and Haumea as the mother -of the Pele family. Hina is sometimes said to be Ku-waha-ilo’s sister in these legends. -She quarrelled with him because he devoured all the people. The Hawaiians as a nation, -even in their traditions, have never been cannibals, although their legends give many -individual instances of cannibalism. The Pele stories say that “Ku-waha-ilo was a -cannibal,” and “Haumea was a pali [precipice or a prominent part of the earth].” -</p> -<p>The Hawaiians, it is safe to say, had no idea of reading nature-thoughts into these -expressions, thus making them “nature-myths.” They probably did not understand that -Ku-waha-ilo might mean destructive earth forces, and Haumea might mean the earth itself -from whom Pele, the goddess of fire, and Na-maka-o-ka-hai, the goddess of the sea, -were born. It is, however, interesting to note that this is the fact in the legends, -and that it was in a conflict between the two sisters that Na-maka-o-ka-hai drove -Pele to the Hawaiian Islands. -</p> -<p>A greater sorcerer married Na-maka-o-ka-hai. After a time he saw Pele and her beautiful -young sister Hiiaka. He took them secretly to be his wives. This sorcerer was Au-kele-nui-a-iku. -<i>Au</i> might mean “to swim,” and <i>kele</i> “to glide,” or “slip smoothly along.” The name then might <span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span>mean “the great smoothly swimming son of Iku.” He could fly through the heavens, swim -through the seas, or run swiftly over the earth. By magic power he conquered enemies, -visited strange lands, found the fountain of the water of life, sprinkled that water -over his dead brothers, brought them back to life, and did many marvellous deeds. -But he could not deliver Pele and Hiiaka from the wrath of their sister. High tides -and floods from the seas destroyed Pele’s home and lands. Then the elder brother of -Pele—Ka-moho-alii, the shark-god—called for all the family to aid Pele. Na-maka-o-ka-hai -fought the whole family and defeated them. She broke down their houses and drove them -into the ocean. There Ka-moho-alii provided them with the great boat Honua-i-a-kea -(The great spread-out world) and carried them away to distant islands. -</p> -<p>Na-maka-o-ka-hai went to the highest of all the mythical lands of the ancestors, Nuu-mea-lani -(The raised dais of heaven). There she could look over all the seas from Ka-la-kee-nui-a-Kane -to Kauai, i.e., from a legendary land in the south to the most northerly part of the -Hawaiian Islands. Pele carried her Paoa, a magic spade. Wherever they landed she struck -the earth, thus opening a crater in which volcanic fires burned. As the smoke rose -to the clouds, the angry watching one rushed from Nuu-mea-lani and tried to <span class="pageNum" id="pb10">[<a href="#pb10">10</a>]</span>slay the family. Again and again they escaped. Farther and farther from the home land -were they driven until they struck far out into the ocean. -</p> -<p>Na-maka-o-ka-hai went back to her lookout mountain. After a long time she saw the -smoke of earth-fires far away on the island Kauai. Pele had struck her Paoa into the -earth, dug a deep pit, and thrown up a large hill known to this day as the Puu-o-Pele -(The hill of Pele). It seemed as if an abiding-place had been found. -</p> -<p>But the sister came and fought Pele. There is no long account of the battle. Pele -was broken and smashed and left for dead. She was not dead, but she left Kauai and -went to Oahu to a place near Honolulu, to Moanalua, a beautiful suburb. There she -dug a fire-pit. The earth, or rather the eruption of lava, was forced up into a hill -which later bore the name Ke-alia-manu (The-bird-white-like-a-salt-bed or The-white-bird). -The crater which she dug filled up with salt water and was named Ke-alia-paa-kai (The-white-bed-of-salt, -or Salt Lake). -</p> -<p>Pele was not able to strike her Paoa down into a mountain side and dig deep for the -foundations of her home. She could find fire only in the lowlands near the seashore. -The best place on Oahu was just back of Leahi, the ancient Hawaiian name for Diamond -Head. Here she threw up a <span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span>great quantity of fire-rock, but at last her fires were drowned by the water she struck -below. -</p> -<p>Thus she passed along the coast of each island, the family watching and aiding until -they came to the great volcano Haleakala.<a class="noteRef" id="xd31e907src" href="#xd31e907">1</a> There Pele dug with her Paoa, and a great quantity of lava was thrown out of her -fire-pit. -</p> -<p>Na-maka-o-ka-hai saw enduring clouds day after day rising with the colors of the dark -dense smoke of the underworld, and knew that her sister was still living. -</p> -<p>Pele had gained strength and confidence, therefore she entered alone into a conflict -unto death. -</p> -<p>The battle was fought by the two sisters hand to hand. The conflict lasted for a long -time along the western slope of the mountain Hale-a-ka-la. Na-maka-o-ka-hai tore the -body of Pele and broke her lava bones into great pieces which lie to this day along -the seacoast of the district called Kahiki-nui. The masses of broken lava are called -Na-iwi-o-Pele (The bones of Pele). -</p> -<p>Pele was thought to be dead and was sorely mourned by the remaining brothers and sisters. -Na-maka-o-ka-hai went off toward Nuu-mea-lani rejoicing in the destruction of her -hated enemy. By and by she looked back over the wide seas. The high mountains of the -island Hawaii, <span class="pageNum" id="pb12">[<a href="#pb12">12</a>]</span>snow covered, lay in the distance. But over the side of the mountain known as Mauna -Loa she saw the uhane, the spirit form of Pele in clouds of volcanic smoke tinged -red from the flames of raging fire-pits below. -</p> -<p>She passed on to Nuu-mea-lani, knowing that she could never again overcome the spirit -of Pele, the goddess of fire. -</p> -<p>The Pele family crossed the channel between the islands and went to the mountain side, -for they also had seen the spirit form of Pele. They served their goddess sister, -caring for her fires and pouring out the destructive rivers of lava at her commands. -</p> -<p>As time passed they became a part of the innumerable multitude of au-makuas, or ghost-gods, -of the Pit of Pele, worshipped especially by those whose lives were filled with burning -anger against their fellow-men. -</p> -<p>The acceptable offerings to Pele were fruits, flowers, garlands (or leis), pigs (especially -the small black pig of tender flesh and delicate flavor), chickens, fish, and men. -When a family sent a part of the dead body of one of the household, it was with the -prayer that the spirit might become an au-makua, and especially an unihipili au-makua. -This meant a ghost-god, powerful enough to aid the worshipper to pray other people -to death. -<span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span></p> -<p>Pele is said to have become impatient at times with her brothers and sisters. Then -she would destroy their pleasure resorts in the valleys. She would send a flood of -lava in her anger and burn everything up. -</p> -<p>Earthquakes came when Pele stamped the floor of the fire-pit in anger. -</p> -<p>Flames thrusting themselves through cracks in a breaking lava crust were the fire-spears -of Pele’s household of au-makuas or ghost-gods. -</p> -<p>Pele’s voice was explosive when angry. Therefore it was called “pu.” When the natives -first heard guns fired they said that the voice of the gun was “pu.” It was like the -explosions of gas in volcanic eruptions, and it seemed as if the foreigners had persuaded -Pele to assist them in any trouble with the natives. -</p> -<p></p> -<div class="figure p013width"><img src="images/p013.png" alt="Large fish-like creature." width="317" height="144"></div><p> -<span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e907"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e907src">1</a></span> Hale-a-ka-la must be classed as an active volcano from evidences of prehistoric fires -although long extinct, but the author gives these stories in another book, “Legends -of Maui.” <a class="fnarrow" href="#xd31e907src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.3" class="div1 chapter"><span class="pageNum">[<a href="#xd31e361">Contents</a>]</span><div class="divHead"> -<div class="figure"><img src="images/p014.png" alt="III" width="90" height="145"></div> -<h2 class="label">III</h2> -<h2 class="main">PELE AND THE OWL GHOST-GOD</h2> -</div> -<div class="divBody"> -<p class="xd31e938"><span class="xd31e938init">M</span>any, many years after Pele’s angry sister Na-maka-o-ka-hai had driven her from the -island Kauai and after the land had many dwellers therein, a quarrel arose between -two of the highest chiefs of the island. They were named Koa and Kau. It did not become -an open conflict immediately, but Koa was filled with such deep hatred that he was -ready to employ any means to destroy his enemy. -</p> -<p>There was a mighty Kupua, or dragon of the Pii family, at that time on Kauai. These -dragons had come, according to the legends, to the Hawaiian Islands from the far-away -lands of Kuai-he-lani, as attendants on the first young chief Kahanai-a-ke-Akua (The-boy-brought-up-by-the-gods). -These dragons had the <i>mana</i>, or magic power of appearing as men or as dragons according to their desire. -</p> -<p>This dragon was named Pii-ka-lalau, or Pii, <span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span>the one dwelling at Ka-lalau. He was supposed to be semi-divine. His home was on the -crest of an almost inaccessible precipice up which he would rush with incredible speed. -Koa, the angry chief, came to this precipice and called Pii to come to him. There -they plotted the death of Kau, the enemy. Assuming the appearance of a splendidly -formed young man, Pii went down among the natives with Koa to watch for an opportunity -to seize Kau. -</p> -<p>After a time Kau was lured to go at night to a house far from his own home. As he -entered the door he received a heavy blow which smashed the bones of one shoulder -and laid him prostrate. A great giant leaped out, thrusting an enormous spear at him. -Kau was one of the most skilful of all chiefs in what was known as “spear practice.” -He avoided the thrusts and leaped to his feet. He had a wooden dagger as his only -weapon, but could not get near enough to the giant to use it. -</p> -<p>Just as he was becoming too weary to move, his wife, who had followed him, hurled -rocks, striking the giant’s face, then seizing her husband fled with him homeward. -</p> -<p>There followed a great battle in which Pii attacked all the warriors belonging to -the wounded chief. The legends say that “this giant was twelve feet high, he had eyes -as large <span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span>as a man’s fist, and an immense mouth full of tusks like those of a wild hog. His -legs were as large as trees, and his weight was such that wherever he stepped there -were great holes in the ground.” -</p> -<p></p> -<div class="figure p016width" id="p016"><img src="images/p016.jpg" alt="LAVA CAVE, KILAUEA" width="720" height="436"><p class="figureHead">LAVA CAVE, KILAUEA</p> -</div><p> -</p> -<p>The warriors fled as this mighty giant charged upon them. Suddenly they stopped and -rushed back. Their chief’s wife had caught an ikoi, a heavy piece of wood fastened -to a long, stout cord. This she hurled so that it twisted around him and bound his -arms to his sides. Stones and spears beat upon him, but he broke the coco-fibre cords -of the ikoi and again drove the warriors before him, trying to gain the house where -the wounded chief Kau was lying. -</p> -<p>There was an old prophetess who had rushed to the side of her master when he was brought -to his home. She was one of the worshippers of Pele, the fire-goddess of the island -Hawaii. Powerful were her prayers and incantations. -</p> -<p>Soon out of the clear sky above the conflict appeared Pele hurling a fierce bolt of -lightning at the giant. It struck the ground at his feet, almost overthrowing him. -A second flash of lightning blinded and stunned him. -</p> -<p>It was a curious element of old Hawaiian belief, but they did believe that demi-gods -and supernatural beings had au-makuas, or ghost-gods, the spirits of their ancestors, -to whom <span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span>they prayed and offered sacrifice as if they were common people and needed ghost-gods -to take care of them. -</p> -<p>Pii, smitten by this new danger, called for Pueo, his most mighty ghost-god. Pele’s -fire-darts were falling upon him and he was near death. Then came Pueo flying down -from the steep places of the mountain. Pueo was a great owl in which dwelt one of -the most powerful of Pii’s ancestors. -</p> -<p>Pueo hovered over the head of Pii facing Pele. Whenever Pele hurled her fiery darts, -the owl swiftly thrust his head from side to side, catching them in his beak, and -with a shake of the head tossing them off to the ground. -</p> -<p>Then came the warriors in a great body around the giant and his ghost-god. Thickly -flew their spears and darts. Great clouds of stones were hurled, and both Pii and -his owl-god were grievously wounded. Pele’s flashes of lightning were coming with -great rapidity. -</p> -<p>The giant called to his au-makua to fly to the mountains, and then, suddenly changing -himself into his dragon form, he dashed up the precipice toward his home. -</p> -<p>The warriors were so surprised at the wonderful change that they forgot to fight, -and only realized that this dragon was their enemy when they saw him far out of the -reach of their best <span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span>weapons. They could see that dragon leaping from stone to stone, and swiftly gliding -up the steep precipice. He escaped to his home in the mountain recesses and nevermore -troubled the chief by the sea. His employer was killed in a later battle. Pele returned -to her home in the volcano Kilauea. -</p> -<p></p> -<div class="figure p018width"><img src="images/p018.png" alt="Stylished dragon." width="297" height="118"></div><p> -<span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span></p> -</div> -</div> -<div id="ch1.4" class="div1 chapter"><span class="pageNum">[<a href="#xd31e372">Contents</a>]</span><div class="divHead"> -<h2 class="label">IV</h2> -<h2 class="main">THE HILLS OF PELE</h2> -<h2 class="sub"><span class="sc" lang="haw">Na Puu o Pele</span></h2> -</div> -<div class="divBody"> -<p class="xd31e986"><span class="xd31e986init">T</span>hrough the fleeting hours of Tuesday, January eighth, in the year nineteen hundred -and seven, earthquakes were felt all over the island of Hawaii. Soon after midnight -as the stars of the new day Wednesday, January ninth, looked down on the melting snows -of Mauna Loa, a glorious fire-light broke out on the southern slope. This light filled -the sky above the mountain and was visible from all parts of the island. -</p> -<p>The Hawaiians said “Pele has come again.” For some hours great floods of lava poured -forth with extraordinary activity, quickly covering a vast area of land on the side -of the mountain about four thousand feet below the summit crater. Then as the brilliant -light of the sun took the place of the glow of volcanic fires, clouds of eruptive -gases and smoke marked the course of the lava in its flow down the mountain side. -Moreover, for nearly two days the lava found an underground channel from <span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span>which it burst forth at times with explosions attended by earthquakes which shook -the western coast of the island. Puffs of smoke by day and pillars of fire by night -marked the course of this underground channel. Thus for nearly three days the country -throbbed with excitement because of the uncertainty attending the continued action -of the lava flow. Then came Friday evening and a sky flooded with an ocean of fire. -The lava burst from the side of the mountain about half-way between the summit and -the sea in magnificent tossing waves, a river hundreds of feet across, dashing over -old lava flows, burning the ferns and trees of the forest which had grown on lava -a hundred years and more of age. Down it forced its way, sometimes cooling in great -stone masses, crunching and crushing against each other, sometimes a rough mass of -cinders resting upon a moving bed of fire and sometimes a swiftly moving liquid stream -pushing from under a cooling surface and continually pressing downward toward the -sea. -</p> -<p>Meanwhile, as this lava flow was making its descent, another branch broke away westward. -A little hill of lava frozen ages before into a massive breastwork of black stone -standing in the front of this flow of 1907 divided it so that this western branch -took its own way to the ocean <span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span>beach. Thus this mighty force of melted rock from the underworld hurled its vast mass -down the mountain, piling itself over all life in its path and leaving only towering -heaps of desolation to cover the earth. Between these two branches of the lava river -lay stretched a tract of ancient lava several miles wide, desolate and dreary save -for small clumps of trees and patches of ferns and grass. -</p> -<p>At the end of this uncovered old lava two symmetrical mounds rise from the rugged -splintered rocks. These are marked on the maps of the large island as “Na Puu o Pele” -(The hills of Pele). -</p> -<p>In the summer of 1905 two friends journeyed across the desolate country which has -been made more desolate by the eruption of 1907. Wearied by the hours passed in travelling -over lava sharp as broken glass these friends found a grass-covered resting-place -and there waited for their fatigue to pass away. In a little while some Hawaiians -drew near. -</p> -<p>“<span lang="haw">Aloha oukou</span> [Friendship to you]!” was the greeting to them. -</p> -<p>“<span lang="haw">Aloha olua</span> [Friendship to you also]!” was the reply. -</p> -<p>“This place is deserted by almost all life. Surely one cannot expect it to add any -story to Hawaiian mythology.” -<span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span></p> -<p>“Ay, there is a story which belongs to the two hills of Pele down by the sea.” -</p> -<p>That summer day, on the lava of long ago, so long ago that its date is not recorded, -we heard the story of the chiefs of Kahuku and the fiery and voluptuous goddess of -the volcanic forces of the Hawaiian Islands. -</p> -<p>Kahuku, the land now under past and present lava flows, was at one time luxuriant -and beautiful. The sugar-cane and taro beds were bordered by flowers and shaded by -long-branching trees. Villages here and there marked the population which supported -the chiefs of Kahuku. -</p> -<p>Two of the young chiefs were splendid specimens of savage manhood. They both excelled -in the sports and athletic feats which were the chief occupation of those days. Wherever -a hillside was covered with grass and the ground properly sloping, holua races were -carried on. Very narrow sleds (holua) with long runners were used in these races. -</p> -<p>Maidens and young men vied with each other in mad rushes over the holua courses. Usually -the body was thrown headlong on the sled as it was pushed over the brink of the little -hill at the beginning of the slide. Sometimes the more courageous riders would rest -on hands and knees while only the very skilful dared stand upright during the swift -descent. -<span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span></p> -<p>Pele, the goddess of fire, loved this sport and often appeared as a beautiful and -athletic princess. She carried her sled with her to Kahuku to the holua hillside, -and easily surpassed all the women in grace and daring. -</p> -<p>Soon the two handsome young chiefs saw her and challenged her to race with them. For -hours they sported together, the chiefs led captive by the charms of the goddess. -</p> -<p>Jealous of each other, they strove to win Pele each to his own home. Thus the days -passed by, filled with sports and pleasures. -</p> -<p>At last the young men became suspicious of their companion, her love was so fitful -and capricious, sometimes burning with a raging fire toward her friends and sometimes -filled with hot anger on very slight provocation. -</p> -<p>At last a warning came that this beautiful stranger might be the goddess Pele from -the other side of the island; that her home was in Halemaumau (The continuing house) -of the volcano Kilauea; her attendants the always leaping flames; the caves filled -with rolling waves of fire her dwelling-rooms; that she carried the control of the -fires of the underworld with her wherever she went. -</p> -<p>The young chiefs talked together concerning their experiences and then began to draw -away from their dangerous visitor. -<span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span></p> -<p>But Pele made it difficult for them to escape from her presence. She continually called -them to race with her. -</p> -<p></p> -<div class="figure p024width" id="p024"><img src="images/p024.jpg" alt="DECKED WITH LEIS OF PLUMERIA" width="435" height="720"><p class="figureHead">DECKED WITH LEIS OF <span class="corr" id="xd31e1033" title="Source: PLUMARIA">PLUMERIA</span></p> -</div><p> -</p> -<p>At last the grass began to die. The soil became warm, and the heat intense. Slight -earthquakes made themselves felt. The tides were more snappy as they cast their surf -waves along the beach. -</p> -<p>The chiefs became afraid. Pele saw it and was overcome with anger. Her appearance -changed. Her hair floated out in tangled masses, touched by the breath of hot winds. -Her arms and limbs shone as if enwrapped with fire. Her eyes blazed like lightning, -and her breath poured forth in volumes of smoke. In great terror the chiefs rushed -toward the sea. -</p> -<p>Pele struck the ground heavily with her feet. Again and again she stamped in wrath. -Earthquakes swept the lands of Kahuku. Then the awful fiery flood broke from the underworld, -and swept down over Kahuku. On the crest of the falling torrent of fire rode Pele, -flashing the fires of her anger in great explosions above the flood. -</p> -<p>The chiefs tried to flee toward the north, but Pele hurled the fiercest torrents beyond -them to turn them back. Then they fled toward the south, but Pele again forced them -back upon their own lands. -<span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span></p> -<p>Then they hurried down to the beach, hoping to catch one of their canoes and escape -on the ocean. Quickly these young men leaped on. Swiftly came the fiery flood behind -them. Pele was urging the underworld forces to their utmost speed. Shrieking like -fierce, whistling winds, tearing her hair and throwing it away in bunches, Pele sped -after the chiefs. The floods of lava, obeying the commands of the goddess, spread -out over all the land of the chiefs so that from the mountain to the sea the luxuriant -lands became desolate. -</p> -<p>Nearer and nearer to the sea came the swift runners. It seemed as if they had found -the way of escape, for the surf waves waited eagerly to welcome them, and a canoe -lay near the beach. -</p> -<p>But Pele leaped from the flowing lava and threw her burning arms around the nearest -one of her former lovers. In a moment the lifeless body was thrown to one side. The -lava piled itself up around it, while at the command of Pele a new gush of lava rose -up like a fresh crater and swallowed up all that was left. -</p> -<p>The other chief was petrified by fear and horror. In a moment Pele seized him and -called for another outburst of lava, which rose up rapidly around them. In a few minutes -the Hills of Pele were built. -</p> -<p>Thus the lovers of Pele died and thus their <span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span>tombs were made. For many years, even from ancient times, they have marked the destruction -of the beautiful lands of Kahuku. -</p> -<p>Later lava flows have turned aside to spare the monuments of the chiefs with whom -Pele played for a time, and the two hills of Pele are still seen near the shore of -the ocean. -</p> -<p></p> -<div class="figure p026width"><img src="images/p026.png" alt="Outrigger boat." width="309" height="99"></div><p> -<span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span></p> -</div> -</div> -<div id="ch1.5" class="div1 chapter"><span class="pageNum">[<a href="#xd31e383">Contents</a>]</span><div class="divHead"> -<div class="figure"><img src="images/p027.png" alt="V" width="326" height="308"></div> -<h2 class="label">V</h2> -<h2 class="main">PELE AND THE CHIEFS OF PUNA</h2> -<h2 class="sub"><span class="sc" lang="haw">Kumu-kahi</span></h2> -</div> -<div class="divBody"> -<p class="xd31e1064"><span class="xd31e1064init">A</span>ccording to the legends, Pele was very quickly angered. Her passions were as turbulent -as the lake of fire in her crater home. Her love burned, but her anger devoured. She -was not safe. -</p> -<p>Kumu-kahi was a chief who pleased Pele. According to the legends he was tall, well -built, and handsome, and a great lover of the ancient games. Apparently he had known -Pele only as a beautiful young chiefess; for one day, when he was playing with the -people, an old woman with fiery eyes came to him demanding a share in the sports. -He ridiculed her. She was very persistent. He treated her with contempt. In a moment -her anger flashed out in a great fountain <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>of volcanic fire. She chased the chief to the sea, caught him on the beach, heaped -up a great mound of broken lava over him, and poured her lava flood around him and -beyond him far out into the ocean. -</p> -<p>Thus the traditions say Cape Kumu-kahi, the southeast point of the island Hawaii, -was formed. Here kings, chiefs, and priests have come for ages to build great piles -of lava rock with many ceremonies. The natives call these “funeral mounds” and name -them after the builders, although the persons themselves were seldom placed underneath -in burial. -</p> -<p>When Hawaiians, who had been ill, recovered, they frequently vowed to make a “journey -of health.” This meant that they came to the place now known as Hilo Bay. There they -bathed by the beautiful little Coconut Island, fished up by the demi-god Maui. There -they swam around a stone known as Moku-ola (The-island-of-life). Then they walked -along the seashore day after day until they were below the volcano of Kilauea. They -went up to the pit of Pele, offered sacrifices, and then followed an overland path -back to Hilo. It was an ill omen if for any reason they went back by the same path. -They must make the “journey of health” with the face forward. Hopoe (The dancing stone), -Kapoho (The green lake), and Kumu-kahi <span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>were among the places which must be visited. They all have their Pele legends. -</p> -<p>On the shortest path from Kumu-kahi to Kilauea is a great field of many acres of lava -stumps. These, according to the best theories, were made by immense floods of lava -pouring down upon large forests of living trees. Lava always cools rapidly on the -surface, therefore, as the lava spread out through the forest, very soon there was -a great floor of hot black stone pierced by a multitude of trees. Some of these burned -very slowly. The flowing lava would easily push itself up through the small opening -around a burning tree and would keep on pushing and building up a higher and higher -cone of lava as the tree burned away, until the tree was destroyed. These cones rise -sometimes ten to fifteen feet above the lava floor. They frequently have well-preserved -masses of charcoal as their core. This is nature’s method of making lava stumps. This -field of hundreds of lava stumps has a different origin according to the legends. -</p> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Papa-lau-ahi</span></h3> -</div> -<div class="divBody"> -<p class="first">Papa-lau-ahi (The-fire-leaf-smothered-out) was a chief who at one time ruled the district -of Puna. He excelled in the sports of the people. It was his great delight to gather -all the families together <span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>and have feasts and games. He challenged the neighboring chiefs to personal contests -of many kinds and almost always was the victor. -</p> -<p>One day the chiefs were sporting on the hillsides around a plain where a multitude -of people could see and applaud. Pele heard a great noise of shouting and clapping -hands and desired to see the sport. In the form of a beautiful woman she suddenly -appeared on the crest of one of the hills down which Papa-lau-ahi had been coasting. -Borrowing a sled from one of the chiefs she prepared to race with him. He was the -more skilful and soon proved to her that she was beaten. Then followed taunts and -angry words and the sudden absolute loss of all self-control on the part of Pele. -She stamped on the ground and floods of lava broke out, destroying many of the chiefs -as they fled in every direction. -</p> -<p>The watching people, overcome with wonder and fear, were turned into a multitude of -pillars<a class="noteRef" id="xd31e1087src" href="#xd31e1087">1</a> of lava, never changing, never moving through all the ages. -</p> -<p>Papa-lau-ahi fled from his antagonist, but she rode on her fiery surf waves, urging -them on faster and faster until she swept him up in the flames of fire, destroying -him and all his possessions. -<span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Ke-lii-kuku</span></h3> -</div> -<div class="divBody"> -<p class="first">Another chief was the one who was called in Hawaiian legends, Ke-lii-kuku (The-Puna-chief-who-boasted). -He was proud of Puna, celebrated as it was in song and legend. -</p> -<div class="lgouter"> -<p class="line">“Beautiful Puna! -</p> -<p class="line">Clear and beautiful, -</p> -<p class="line">Like a mat spread out. -</p> -<p class="line">Shining like sunshine -</p> -<p class="line">Edged by the forest of Malio.”—<i>Ancient Chant.</i></p> -</div> -<p class="first">Ke-lii-kuku visited the island Oahu. He always boasted that nothing could be compared -with Puna and its sweet-scented trees and vines. -</p> -<p>He met a prophet of Pele, Kane-a-ka-lau, whose home was on the island Kauai. The prophet -asked Ke-lii-kuku about his home land. The chief was glad of an opportunity to boast. -According to the “Tales of a Venerable Savage” the chief said: “I am Ke-lii-kuku of -Puna. My country is charming. Abundance is found there. Rich sandy plains are there, -where everything grows wonderfully.” -</p> -<p>The prophet ridiculed him, saying: “Return to your beautiful country. You will find -it desolate. Pele has made it a heap of ruins. The trees have descended from the mountains -to the <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>sea. The ohia<a class="noteRef" id="xd31e1112src" href="#xd31e1112">2</a> and puhala<a class="noteRef" id="xd31e1115src" href="#xd31e1115">3</a> are on the shore. The houses of your people are burned. Your land is unproductive. -You have no people. You cannot live in your country any more.” -</p> -<p>The chief was angry and yet was frightened, so he told the prophet that he would go -back to his own land and see if that word were true or false. If false, he would return -and kill the prophet for speaking in contempt of his beautiful land. Swiftly the oarsmen -and the mat sails took the chief back to his island. As he came around the eastern -side of Hawaii he landed and climbed to the highest point from which he could have -a glimpse of his loved Puna. There in the distance it lay under heavy clouds of smoke -covering all the land. When the winds lifted the clouds, rolling them away, he saw -that all his fertile plain was black with lava, still burning and pouring out constantly -volumes of dense smoke. The remnants of forests were also covered with clouds of smoke -through which darted the flashing flames which climbed to the tops of the tallest -trees. -</p> -<p>Pele had heard the boasting chief and had shown that no land around her pit of fire -was secure against her will. -</p> -<p>Ke-lii-kuku caught a long vine, hurled it over a tree, and hung himself. -<span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Ka-pa-pala</span></h3> -</div> -<div class="divBody"> -<p class="first"></p> -<div class="figure floatRight p033width"><img src="images/p033.png" alt="Woman standing in front of surf-board." width="131" height="552"></div><p> -</p> -<p>Another chief by the name of Ka-pa-pala heard of Pele. He went to the edge of the -crater and there found a group of beautiful women. He was welcomed by Pele. They delighted -in each other. Many were the games and contests. The chief was so frequently the victor -that at last he boasted that he could ride his surf-board on the waves of her lake -of fire. She was angry at the thought that he dared to desecrate her sacred home. -He defied her, caught his surf-board, threw it on a wave as it struck the encircling -wall, then leaped on his board and launched out on the fire-waves. It is said that, -to show his contempt for the power of Pele, he even stood on his head and was carried -safely for a time on the crest of the red rolling surf. -</p> -<p>Pele became very angry as she saw him fleeing from her over the lake of fire, so she -called to her fire-servants, the au-makuas, or ghost-gods, of the crater, and they -hurled other fire-waves across the lake against the one the chief was riding. <span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span>These twisted and turned that wave. They broke its crest. The chief and his surf-board -were tossed up in a whirlpool of fire. Then he dropped into the heart of the flame -and was lost. -</p> -<p></p> -<div class="figure p034width"><img src="images/p034.png" alt="Feather cloak." width="228" height="290"></div><p> -<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1087"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1087src">1</a></span> These are the lava stumps easily visited by any lover of the curious who journeys -to Kilauea. <a class="fnarrow" href="#xd31e1087src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd31e1112"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1112src">2</a></span> Ohia ha or Paihi = Syzygium. Ohia-lehua = Metrosideros polymorpha sandwicense. <a class="fnarrow" href="#xd31e1112src" title="Return to note 2 in text.">↑</a></p> -</div> -<div id="xd31e1115"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1115src">3</a></span> Hala or Lahala = Pandanus adoratissimus. <a class="fnarrow" href="#xd31e1115src" title="Return to note 3 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.6" class="div1 chapter"><span class="pageNum">[<a href="#xd31e394">Contents</a>]</span><div class="divHead"> -<h2 class="label">VI</h2> -<h2 class="main">PELE’S TREE</h2> -</div> -<div class="divBody"> -<p class="first"></p> -<div class="figure floatRight p035width"><img src="images/p035.png" alt="" width="302" height="391"></div><p> -</p> -<p class="xd31e1148"><span class="xd31e1148init">O</span>hia-lehua<a class="noteRef" id="xd31e1150src" href="#xd31e1150">1</a> is the native name for a tree which abounds in Puna, the region of the volcanic home -of the goddess Pele. It has a continual growth of delicately shaded leaves. The young -leaf, pink tinted, comes as the old leaf shading into gray falls from the tree. Flowers -which are like beautiful red fringed balls are always found glorifying the varicolored -foliage. Here honey-loving birds and bees find their best feeding-places. -</p> -<p>The ohia forests grow abundantly and rapidly on lava even recently thrown out by the -eruptions from Pele’s lake of fire. The ohia roots seem <span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span>to find food and drink, where the numerous cracks of a lava field open in every direction, -and vie with the tree ferns in making life take the place of the desolation caused -by the volcanic floods. -</p> -<p>About half way between the city of Hilo and the volcano Kilauea, there stood for many, -many years an old ohia tree. It was so old that it had become legendary and was known -as “<span lang="haw">Ka laau o Pele</span>” (The tree of Pele). Whenever a native came near this tree, he began to search for -certain leaves or fruits which he could lay beneath the tree as an offering before -he dared to try to pass beyond. These sacrifices were supposed to appease the wrath -of the goddess and assure the traveller safe passage through Pele’s dominions. -</p> -<p></p> -<div class="figure p036width"><img src="images/p036.png" alt="Ornamental flower." width="130" height="117"></div><p> -<span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1150" lang="la"> -<p class="footnote" lang="la"><span class="fnlabel"><a class="noteRef" href="#xd31e1150src">1</a></span> Metrosideros polymorpha. <a class="fnarrow" href="#xd31e1150src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.7" class="div1 chapter"><span class="pageNum">[<a href="#xd31e405">Contents</a>]</span><div class="divHead"> -<h2 class="label">VII</h2> -<h2 class="main">PELE AND KAHA-WALI</h2> -</div> -<div class="divBody"> -<p class="xd31e1171"><span class="xd31e1171init">F</span>or a long, long time the Hawaiians have had the proverb “Never abuse an old woman; -she might be Pele.” -</p> -<p>This saying was applied to several legends, but it belonged especially to the story -of her punishment of Kaha-wali. Kaha-wali was a chief born and brought up on the island -Kauai. This island was one of the first on which volcanic fires were extinct. It became -“The Garden Island.” It was the most luxuriant in vegetation. Its hillsides were covered -with grass which afforded the very best facilities for sliding down hill. -</p> -<p><i>Hee-nalu</i> meant “surf-riding,” <i>Heeholua</i> meant “sled-riding,” or sliding down grassy hillsides. The sleds were usually made -of hard, dark kauila<a class="noteRef" id="xd31e1179src" href="#xd31e1179">1</a> wood. Runners made from this wood became very smooth and highly polished. They were -seven, twelve, or even eighteen feet long. They were turned up a little at the front -end, where they were two to four inches apart. They were fastened together with a -number of <span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span>crosspieces almost the full length of the runners. At the rear end the runners were -about six inches apart. There were long side-pieces almost the full length of the -sled. Sometimes a narrow piece of matting was fastened over the whole length of the -sled, although usually only a small piece was provided for the chest to rest upon. -The person using the sled grasped the right-hand side stick with his right hand, then, -running swiftly to the brow of the hill, caught the stick of the left side and, throwing -himself on the sled, hurled it over the edge and down the hill, sometimes sliding -one hundred to two hundred yards or more. The sled was so narrow and the difficulty -of staying on it so great, that it became one of the most interesting contests in -which chiefs and people delighted. Much practice was necessary before the rider could -maintain his or her balance, guide the sled, and gain a velocity which would carry -them far beyond any competitor. Sometimes when the holua track was worn close down -to the earth, grass, rushes, and even leaves, were carefully strewn over the ground -to make easy gliding for the polished runners. -</p> -<p></p> -<div class="figure floatLeft p038width"><img src="images/p038.png" alt="Long sled." width="720" height="67"></div><p> -<span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span></p> -<p>Kaha-wali excelled all the Kauai chiefs in this sport, so he determined to test his -skill on the other islands. He had heard of a beautiful young chiefess on the distant -island Hawaii who was a wonderful holua rider. His first great contest should be with -Pele. He prepared for a long journey, and a stay of many months or even years. Some -authorities have placed the time of this visit to Hawaii as about the year 1350. -</p> -<p>Kaha-wali filled his canoes with choice sleds, mats, cloaks, calabashes, spears, in -fact, all the property needed for use during the visit he had in mind. He took his -wife, Kanaka-wahine, his two children, his sister Koai, his younger brother, and Ahua, -one of the young chiefs who was his aikane (intimate friend), and also his necessary -retainers and their baggage, and among the most cherished of all, his favorite pig, -Aloi-puaa. This pig was so important that its name has been made prominent in all -the Kaha-wali legends. -</p> -<p>They journeyed from island to island. Evidently his father, O-lono-hai-laau, and others -of the family came as far as the island Oahu and there remained. -</p> -<p></p> -<div class="figure p039width" id="p039"><img src="images/p039.jpg" alt="HIBISCUS" width="590" height="711"><p class="figureHead">HIBISCUS</p> -</div><p> -</p> -<p>Kaha-wali passed on to Hawaii and landed at Kapoho in the district of Puna. Apparently -the chiefs of this part of the island made Kaha-wali welcome, for he built houses -for himself and <span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span>his retainers and settled down as if he belonged to the country. -</p> -<p>The visitors from Kauai entered heartily into the sports of the people and after a -time climbed some lava hills and began holua races. These hills were composed of lava, -which easily turned into rich soil when subdued by alternate rain and sunshine. Grass -and ferns soon clothed them with abundant verdure. Holua courses were laid out, and -the chiefs had splendid sport. Crowds came to watch and applaud. Musicians, dancers, -wrestlers, and boxers added to the interest. -</p> -<p>Kaha-wali and Ahua were frequently racing with each other. After each race there were -dancing and games among the people. One day while racing Kaha-wali stuck his spear, -which was peculiarly broad and long, into the ground at the end of the race course, -then climbed the hill which bore the name Ka-hale-o-ka-mahina (The-house-of-the-moon). -Ellis, who wrote the story of the missionary tour of 1823, said that the race course -was pointed out to him as Ka-holua-ana-o-Kaha-vari (The-sliding-place-of-Kaha-vari). -He thus describes the hill: “It was a black frowning crater about one hundred feet -high, with a deep gap in the rim on the eastern side from which the course of a current -of lava could be distinctly traced.” -<span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span></p> -<p>A woman of ordinary appearance came to the hilltop as Kaha-wali and Ahua prepared -for a race. She said: “I wish to ride. Let me take your holua.” The chief replied: -“What does an old woman like you want with a holua? You do not belong to my family, -that I should let you take mine.” Then she turned to Ahua and asked for his holua. -He kindly gave it to her. Together the chief and the woman dashed to the brow of the -hill, threw themselves on their holuas and went headlong down the steep course. The -woman soon lost her balance. The holua rolled over and hurled her some distance down -the hill. She challenged the chief to another start, and when they were on the hilltop -asked him for his papa-holua. She knew that a high chief’s property was very sacred -and could not be used by those without rank. -</p> -<p>Kaha-wali thought this was a common native and roughly refused her request, saying: -“Are you my wife [<i>i.e.</i>, my equal in rank], that you should have my holua?” Then he ran swiftly, started -his holua, and sped toward the bottom of the hill. -</p> -<p>Anger flashed in the face of the woman, for she had been spurned and deserted. Her -eyes were red like hot coals of fire. She stamped on the ground. The hill opened beneath -her and a flood of lava burst forth and began to pour <span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span>down into the valley, following and devastating the holua course, and spreading out -over the whole plain. -</p> -<p>Assuming her supernatural form as the goddess of fire, Pele rode down the hill on -her own papa-holua on the foremost wave of the river of fire. She was no longer the -common native, but was the beautiful young chiefess in her fire-body, eyes flaming -and hair floating back in clouds of smoke. There she stood leaning forward to catch -her antagonist, and urging her fire-waves to the swiftest possible action. Explosions -of bursting lava resounded like thunder all around her. Kaha-wali leaped from his -holua as it came to the foot of the hill, threw off his kihei (cloak), caught his -spear, and, calling Ahua to follow, ran toward the sea. -</p> -<p>The valley quickly filled with lava, the people were speedily swallowed up. Kaha-wali -rushed past his home. Ellis says: “He saw his mother who lived at Ku-kii, saluted -her by touching noses, and said, ‘Aloha ino oe eia ihonei paha oe e make ai, ke ai -manei Pele’ [Compassion rest on you. Close here perhaps is your death. Pele comes -devouring]. -</p> -<p>“Then he met his wife. The fire-torrent was near at hand. She said: ‘Stay with me -here, and let us die together.’ He said: ‘No, I go! I go!’ ” -<span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span></p> -<p>So he left his wife and his children. Then he met his pet hog, Aloi-puaa, and stopped -for a moment to salute it by rubbing noses. The hog was caught by Pele in a few moments -and changed into a great black stone in the heart of the channel and left, as the -centre of the river of fire flowed on to destroy the two fleeing chiefs.—Rocks scattered -along the banks of this old channel are pointed out as the individuals and the remnants -of houses destroyed by Pele. -</p> -<p>The chiefs came to a deep chasm in the earth. They could not leap over it. Kaha-wali -crossed on his spear and pulled his friend over after him. On the beach he found a -canoe left by his younger brother who had just landed and hastened inland to try to -save his family. Kaha-wali and Ahua leaped into the boat and pushed out into the ocean. -</p> -<p>Pele soon stood on the beach hurling red-hot rocks at him which the natives say can -still be seen lying on the bottom of the sea. Thus did Kaha-wali learn that he must -not abuse an old woman, for she might be Pele. -</p> -<hr class="tb"><p> -</p> -<p>—The story often ends with the statement that Kaha-wali joined his father on the island -Oahu and there remained. Other legends say he went to Kauai and there gathered a company -of the <span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span>most powerful priests to return to Hawaii for the destruction of Pele and her volcanic -fires. -</p> -<p>Six of these priests, according to Mrs. Rufus Lyman, who owned the land of this adventure -and whose descendants still hold the same, came to Hawaii with the defeated Kaha-wali. -These were Hale-mau-mau, Ka-au-ea, Uwe-kahuna, Ka-ua-nohu-nohu, Ka-lani-ua-ula, and -Ka-pu-e-uli. -</p> -<p>They took their positions near Kilauea and challenged Pele, crying out: “Where is -that strange and wonderful woman?” Ka-au-ea (The fiery current) and Uwe-kahuna (priest -weeping) and Hale-mau-mau (House of ferns) were kahunas, or priests of wonderful power. -They were the only ones who left their names to localities in the neighborhood of -Kilauea. -</p> -<p></p> -<div class="figure p044width" id="p044"><img src="images/p044.jpg" alt="MOKUAWEOWEO, MAUNA LOA, IN ERUPTION, 1899" width="453" height="720"><p class="figureHead">MOKUAWEOWEO, MAUNA LOA, IN ERUPTION, 1899</p> -</div><p> -</p> -<p>Hale-mau-mau had his house of ferns for a long time upon a precipice, back of the -present Volcano House. From there the name has been changed both in meaning and location -to the lava pit, the pit of Pele, in the living lake of fire, where it is called Hale-mau-mau -(the-enduring-house). Ka-au-ea was the name given to a precipice in the walls of the -crater. Uwe-kahuna was a high hill on the northwestern side of the crater, overlooking -the fire-pit and the region around Kilauea. These priests who were also of the rank -of chiefs were all killed by Pele except Kaha-wali, who escaped to Oahu.— -<span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1179"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1179src">1</a></span> Columbrina oppositifolia. <a class="fnarrow" href="#xd31e1179src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.8" class="div1 chapter"><span class="pageNum">[<a href="#xd31e416">Contents</a>]</span><div class="divHead"> -<h2 class="label">VIII</h2> -<h2 class="main">PELE AND KAMA-PUAA</h2> -</div> -<div class="divBody"> -<p class="first xd31e1243"><i>Note</i>: The adventure of the demi-god Kama-puaa has been given in “The Legends of Old Honolulu.” -But because it is one of the most widely told of the Pele stories, it is repeated -here. -</p> -<p class="xd31e1246"><span class="xd31e1246init">K</span>ama-puaa was born on the island of Oahu, where he was known as a very powerful and -destructive monster, also as a peculiarly handsome and even lovable chief. He was -a kupua—a being who could appear at will as an animal or man. He usually appeared -as a man, but when his brutal desires to destroy overcame him or when he wished to -hide from any one he adopted the form of a hog. He had the two natures, human and -brutal. He had been endowed with super-human powers, according to the legends, and -was many times called Puaa-akua (Hog-god) of Oahu. -</p> -<p>There is a curiously marked fish with an angular body and very thick skin, which is -said by the Hawaiians to sometimes utter a grunting sound. It is named the Humuhumu-nukunuku-a-puaa -(The-grunting-angular-pig). It <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>was claimed that the hog-man could change himself into this fish as easily as into -a hog. -</p> -<p>An ancient chant thus described him: -</p> -<p></p> -<div class="figure floatLeft p046width"><img src="images/p046.png" alt="Wild boar." width="90" height="91"></div><p> -</p> -<div class="lgouter"> -<p class="line">“O Kama-puaa! -</p> -<p class="line">You are the one with rising bristles. -</p> -<p class="line">O Rooter! O Wallower in ponds! -</p> -<p class="line">O remarkable fish of the sea! -</p> -<p class="line">O youth divine!”</p> -</div> -<p class="first">Kama-puaa had a beautiful magic shell—the <i>leho</i>. This was a fairy boat in which he usually journeyed from island to island. When -he landed he took this shell in his hands and it grew smaller and smaller until he -could tuck it away in his loin cloth. When he sailed away alone it was just large -enough to satisfy his need. If some of his household travelled with him, the canoe -became the large ocean boat for the family. -</p> -<p>Some of the legends say that as a fish Kama-puaa swam through the seas to Hawaii, -but others say that he used his leho boat, visited the different islands and passed -slowly to the southeastern point of Hawaii to Cape Kumu-kahi. -</p> -<p>He crossed the rough beds of lava, left by recent eruptions. He threaded his way through -forests of trees and ferns and at last stood on the hills looking down upon the lake -of fire. Akani-kolea was the hill upon which he stood clearly outlined against the -sky. -<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p> -<p>Here was Ka-lua-Pele (The-pit-of-Pele), the home of the goddess of fire. Here she -rested among glorious fountains of fire; or, rising in sport, dashed the flaming clouds -in twisted masses around the precipices guarding her palace. Here Kama-puaa looked -down upon a fire-dance, wherein Pele and her sisters, wrapped in filmy gowns of bluish -haze, swept back and forth over the lake of fire, the pressure of their footfalls -marked by hundreds of boiling bubbles rising and bursting under their tread, until -the entire surface was a restless sea covered with choppy waves of fire. -</p> -<p>Suddenly a great cloud concealed the household, then rolled away, and all the surrounding -cliffs were clearly revealed. One of the sisters looking up saw Kama-puaa and cried -out: “Oh, see that fine-looking man standing on Akani-kolea. He stands as straight -as a precipice. His face is bright like the moon. Perhaps if our sister frees him -from her tabu he can be the husband of one of us.” -</p> -<p>The sisters looked. They heard the tum-tum-tum of a small hand-gourd drum, they saw -a finely formed athletic stranger, who was dancing on the hilltop, gloriously outlined -in the splendor of the morning light. -</p> -<p>Pele scorned him and said: “That is not a man, but a hog. If I ridicule him he will -be <span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span>angry.” Then she started the war of taunting words with which chiefs usually began -a conflict. She called to him giving him all the characteristics of a hog. He was -angry and boasted of his power to overcome and destroy the whole Pele family. Pele -thought she could easily frighten him and drive him off, so she sent clouds of sulphur-smoke -and a stream of boiling lava against him. To her surprise he brushed the clouds away, -with a few words checked the eruption, and stood before them unharmed. -</p> -<p>The sisters begged Pele to send for the handsome stranger and make him a member of -their family. At last she sent her brother Kane-hoa-lani to speak to him. There were -many hindrances before a thorough reconciliation took place. -</p> -<p>For a time Pele and Kama-puaa lived together as husband and wife, in various parts -of the district of Puna.—The places where they dwelt are pointed out even at this -day by the natives who know the traditions.—It is said that a son was born and named -Opelu-haa-lii and that the fiery life of his mother was so strenuous that he lived -only a little while. Some say he became the fish “Opelu.” -</p> -<p>This marriage did not endure. Kama-puaa had too many of the habits and instincts of -a hog to please Pele, and she was too quickly <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>angry to suit the overbearing Kama-puaa. Pele was never patient even with her sisters, -so with Kama-puaa she would burst into fiery rage, while taunts and bitter words were -freely hurled back and forth. -</p> -<p>A sarcastic chant has been handed down among the Hawaiians as one of the taunts hurled -at Pele by Kama-puaa. -</p> -<div class="lgouter"> -<div lang="haw" class="lg"> -<p class="line">“Makole, Makole, akahi -</p> -<p class="line">Hele i kai o Pikeha -</p> -<p class="line">Heaha ke ai e aiai -</p> -<p class="line">He lihilihi pau a ke akua.” -</p> -</div> -<div class="lg"> -<p class="line">“Oh, look at that one with the sore eyes! -</p> -<p class="line">Tell her to go to the sea of Pikeha. -</p> -<p class="line xd31e1295">(To wash her eyes and cure them.) -</p> -<p class="line">What food makes her fair as the moonlight? -</p> -<p class="line">Even her eyebrows were shaved off by some god.”</p> -</div> -</div> -<p class="first">Pele was bitterly angry and tried her best to destroy her tormentor. She stamped on -the ground, the earth shook, cracks opened in the surface and sometimes clouds of -smoke and steam arose around Kama-puaa. He was unterrified and matched his divine -powers against hers. It was demi-god against demi-goddess. It was the goddess-of-fire -of Hawaii against the hog-god of Oahu. Pele’s home life was given up, the bitterness -of strife swept over the black sands of the seashore. -</p> -<p>When the earth seemed ready to open its <span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span>doors and pour out mighty streams of flowing lava in the defence of Pele, Kama-puaa -called for the waters of the ocean to rise up. Then flood met fire and quenched it. -Pele was driven inland. Her former lover, hastening after her and striving to overcome -her, followed her upward until at last amid clouds of poisonous gases she went back -into her spirit home in the pit of Kilauea. -</p> -<p>Then Kama-puaa as a god of the sea gathered the waters together in great masses and -hurled them into the fire-pit. Violent explosions followed the inrush of waters. The -sides of the great crater were torn to pieces by fierce earthquakes. Masses of fire -expanded the water into steam, and Pele gathered the forces of the underworld to aid -in driving back Kama-puaa. The lavas rose in many lakes and fountains. Rapidly the -surface was cooled and the fountains checked by the water thrown in by Kama-puaa, -but just as rapidly were new openings made and new streams of fire hurled at the demi-god -of Oahu. It was a mighty battle of the elements. -</p> -<p>The legends say that the hog-man, Kama-puaa, poured water into the crater until its -fires were driven back to their lowest depths and Pele was almost drowned by the floods. -The clouds of the skies dropped their burden <span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span>of rain. All the waters of the sea that Kama-puaa could collect were poured into the -crater. -</p> -<p>Pele sent Lono-makua, who had charge over the earth-fires. He kindled eruptions manifold, -but they were overwhelmed by the vast volumes of water hurled against them by Kama-puaa. -</p> -<p>Kama-puaa raised his voice in the great ancient chant: -</p> -<div class="lgouter"> -<p class="line">“O gods in the skies! -</p> -<p class="line">Let the rain come, let it fall. -</p> -<p class="line">Let Paoa [Pele’s spade] be broken. -</p> -<p class="line">Let the rain be separated from the sun. -</p> -<p class="line">O clouds in the skies! -</p> -<p class="line">O great clouds of Iku! black as smoke! -</p> -<p class="line">Let the heavens fall on the earth, -</p> -<p class="line">Let the heavens roll open for the rain, -</p> -<p class="line">Let the storm come.”</p> -</div> -<p class="first">The storm fell in torrents from black clouds gathered right over the pit. The water -filled the crater, according to the Hawaiian, ku-ma-waho, <i>i.e.</i>, rising until it overflowed the walls of the crater. The fires were imprisoned and -drowned—the home of Pele seemed to be destroyed. There remained, however, a small -spark of fire hidden in the breast of Lono-makua. -</p> -<p>Pele prayed for: -</p> -<div class="lgouter"> -<p class="line">“The bright gods of the underworld. -</p> -<p class="line">Shining in Wawao (Vavau) are the gods of the night. -</p> -<p class="line">The gods thick clustered for Pele.”</p> -</div> -<p><span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span></p> -<p>Kama-puaa thought he had destroyed Pele’s resources, but just as his wonderful storms -had put forth their greatest efforts, Lono-makua kindled the flames of fierce eruptions -once more. The gods of the underworld lent their aid to the Pele family. The new attack -was more than Kama-puaa could endure. The lua-pele (pit of Pele) was full of earth-fire. -Streams of lava poured out against Kama-puaa. -</p> -<p></p> -<div class="figure p052width" id="p052"><img src="images/p052.jpg" alt="ASA-YAMA, JAPAN" width="440" height="720"><p class="figureHead">ASA-YAMA, JAPAN</p> -</div><p> -</p> -<p>He changed his body into a kind of grass now known as Ku-kae-puaa, filling a large -field with it. When the grass lay in the pathway of the fire, the lava was turned -aside for a time; but Pele, inspired by the beginning of victory, called anew upon -the gods of the underworld for strong reinforcements. -</p> -<p>Out from the pits of Kilauea came vast masses of lava piling up against the field -of grass in its pathway, and soon the grass began to burn; then Kama-puaa assumed -the shape of a man, the hair or bristles on his body were singed and the smart of -many burns began to cause agony.—Apparently the grass represented the bristles on -the front of his hog-body which were scorched and burned. The legends say that since -this time hogs have had very little hair on the stomach. -</p> -<p>Down he rushed to the sea, but the lava spread out on either side cutting off retreat -along the beach. Pele followed close behind, <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>striving to overtake him before he could reach the water. The side streams had poured -into the sea and the water was rapidly heated into tossing, boiling waves. Pele threw -great masses of lava at Kama-puaa, striking and churning the sea into which he leaped -midst the swirling heated mass. Kama-puaa gave up the battle, and, thoroughly defeated, -changed himself into a fish. To that fish he gave the tough skin which he assumed -when roaming over the islands as a hog. It was thick enough to withstand the boiling -waves through which he swam out into the deep sea. The Hawaiians say that this fish -has always been able to make a noise like the grunting of a small hog, so it was given -the name Humu-humu-nuku-nuku-a-puaa. -</p> -<p>It was said that Kama-puaa fled to foreign lands, where he married a high chiefess -and lived with his family many years. -</p> -<p>Sometime during this adventure of Kama-puaa in the domains of Pele, the islands were -divided between the two demi-gods, and an oath of divine solemnity was taken by them. -They set apart a large portion of the island of Hawaii for Pele, and the eastern shore -from Hilo to Kohala and all the islands northwest of Hawaii as the kingdom over which -Kama-puaa might establish rulers. It is said that the oath has never been broken. -<span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span></p> -<p>One of the long legends describes a new island home brought up from ocean depths by -Kama-puaa, in which he established his family and from which he visited Hawaii. It -says that Pele saw him and called to him: -</p> -<div class="lgouter"> -<p class="line">“O Kama-puaa divine, -</p> -<p class="line">My love is for you. -</p> -<p class="line">Return, we shall have the land together, -</p> -<p class="line">You the upland—I the lowland. -</p> -<p class="line">Return, O my husband, -</p> -<p class="line">Our difficulties are at an end.”</p> -</div> -<p class="first">He refused, saying that it was best for them to abide by their oath, and not take -any part of what belonged to the other. Perhaps this desire for reconciliation underlies -the legendary love of Pele for sacrifices of those things which would most intimately -connect her with Kama-puaa. -</p> -<p>Kama-puaa has figured to the last days of Pele worship in the sacrifices offered to -the fire-goddess. The most acceptable sacrifice to Pele was supposed to be puaa (a -hog). If a hog could not be secured when an offering was necessary, the priest would -take the fish humu-humu-nuku-nuku-a-puaa and throw it into the pit of fire. If the -hog and the fish both failed, the priest would offer any of the things into which -it was said in their traditions that Kama-puaa could change himself. -<span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span></p> -</div> -</div> -<div id="ch1.9" class="div1 chapter"><span class="pageNum">[<a href="#xd31e427">Contents</a>]</span><div class="divHead"> -<h2 class="label">IX</h2> -<h2 class="main">PELE AND THE SNOW-GODDESS</h2> -</div> -<div class="divBody"> -<p class="xd31e986"><span class="xd31e986init">T</span>here were four maidens with white mantles in the mythology of the Hawaiians. They -were all queens of beauty, full of wit and wisdom, lovers of adventure, and enemies -of Pele. They were the goddesses of the snow-covered mountains. They embodied the -mythical ideas of spirits carrying on eternal warfare between heat and cold, fire -and frost, burning lava and stony ice. They ruled the mountains north of Kilauea and -dwelt in the cloud-capped summits. They clothed themselves against the bitter cold -with snow-mantles. They all had the power of laying aside the white garment and taking -in its place clothes made from the golden sunshine. Their stories are nature-myths -derived from the power of snow and cold to check volcanic action and sometimes clothe -the mountain tops and upper slopes with white, which melted as the maidens came down -closer to the sea through lands made fertile by flowing streams and blessed sunshine. -</p> -<p>It is easy to see how the story arose of Pele and Poliahu, the snow-goddess of Mauna -Kea, <span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span>but it is not easy to understand the different forms which the legend takes while -the legends concerning the other three maidens of the white mantle are very obscure -indeed. -</p> -<p>Lilinoe was sometimes known as the goddess of the mountain Haleakala. In her hands -lay the power to hold in check the eruptions which might break forth through the old -cinder cones in the floor of the great crater. She was the goddess of dead fires and -desolation. She sometimes clothed the long summit of the mountain with a glorious -garment of snow several miles in length. Some legends give her a place as the wife -of the great-flood survivor, Nana-Nuu, recorded by Fornander as having a cave-dwelling -on the slope of Mauna Kea. Therefore she is also known as one of the goddesses of -Mauna Kea. -</p> -<p>Waiau was another snow-maiden of Mauna Kea, whose record in the legends has been almost -entirely forgotten. There is a beautiful lake glistening in one of the crater-cones -on the summit of the mountain. This was sometimes called “The Bottomless Lake,” and -was supposed to go down deep into the heart of the mountain. It is really forty feet -in its greatest depth—deep enough for the bath of the goddess. The name Wai-au means -water of sufficient depth to bathe. Somewhere, buried in the memory of some old <span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span>Hawaiian, is a legend worth exhuming, probably connecting Waiau, the maiden, with -Waiau, the lake. -</p> -<p>Kahoupokane was possibly the goddess of the mountain Hualalai, controlling the snows -which after long intervals fall on its desolate summits. At present but little more -than the name is known about this maiden of the snow-garment. -</p> -<p>Poliahu, the best-known among the maidens of the mountains, loved the eastern cliffs -of the great island Hawaii,—the precipices which rise from the raging surf which beats -against the coast known now as the Hamakua district. Here she sported among mortals, -meeting the chiefs in their many and curious games of chance and skill. Sometimes -she wore a mantle of pure white kapa and rested on the ledge of rock overhanging the -torrents of water which in various places fell into the sea. -</p> -<p>There is a legend of Kauai woven into the fairy-tale of the maiden of the mist—Laieikawai—and -in this story Poliahu for a short time visits Kauai as the bride of one of the high -chiefs who bore the name Aiwohikupua. The story of the betrothal and marriage suggests -the cold of the snow-mantle and shows the inconstancy of human hearts. -</p> -<p>Aiwohikupua, passing near the cliffs of Hamakua, saw a beautiful woman resting on -the rocks <span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span>above the sea. She beckoned with most graceful gestures for him to approach the beach. -Her white mantle lay on the rocks beside her. He landed and proposed marriage, but -she made a betrothal with him by the exchange of the cloaks which they were wearing. -Aiwohikupua went away to Kauai, but he soon returned clad in the white cloak and wearing -a beautiful helmet of red feathers. A large retinue of canoes attended him, filled -with musicians and singers and his intimate companions. The three mountains belonging -to the snow-goddesses were clothed with snow almost down to the seashore. -</p> -<p>Poliahu and the three other maidens of the white robe came down to meet the guests -from Kauai. Cold winds swayed their garments as they drew near to the sea. The blood -of the people of Kauai chilled in their veins. Then the maidens threw off their white -mantles and called for the sunshine. The snow went back to the mountain tops, and -the maidens, in the beauty of their golden sun-garments, gave hearty greeting to their -friends. After the days of the marriage festival Poliahu and her chief went to Kauai. -</p> -<p>A queen of the island Maui had also a promise given by Aiwohikupua. In her anger she -hastened to Kauai and in the midst of the Kauai festivities revealed herself and charged -the <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>chief with his perfidy. Poliahu turned against her husband and forsook him. -</p> -<p>The chief’s friends made reconciliation between the Maui chiefess and Aiwohikupua, -but when the day of marriage came the chiefess found herself surrounded by an invisible -atmosphere of awful cold. This grew more and more intense as she sought aid from the -chief. -</p> -<p>At last he called to her: “This cold is the snow mantle of Poliahu. Flee to the place -of fire!” But down by the fire the sun-mantle belonging to Poliahu was thrown around -her and she cried out, “He wela e, he wela!” (“The heat! Oh, the heat!”) Then the -chief answered, “This heat is the anger of Poliahu.” So the Maui chiefess hastened -away from Kauai to her own home. -</p> -<p>Then Poliahu and her friends of the white mantle threw their cold-wave over the chief -and his friends and, while they shivered and were chilled almost to the verge of death, -appeared before all the people standing in their shining robes of snow, glittering -in the glory of the sun; then, casting once more their cold breath upon the multitude, -disappeared forever from Kauai, returning to their own home on the great mountains -of the southern islands. -</p> -<p>It may have been before or after this strange legendary courtship that the snow-maiden -met <span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span>Pele, the maiden of volcanic fires. Pele loved the holua-coasting—the race of sleds, -long and narrow, down sloping, grassy hillsides. She usually appeared as a woman of -wonderfully beautiful countenance and form—a stranger unknown to any of the different -companies entering into the sport. The chiefs of the different districts of the various -islands had their favorite meeting-places for any sport in which they desired to engage. -</p> -<p></p> -<div class="figure p060width" id="p060"><img src="images/p060.jpg" alt="ICE-CRESTED CHIMBORAZO, ECUADOR, S.A." width="434" height="720"><p class="figureHead">ICE-CRESTED CHIMBORAZO, ECUADOR, S.A.</p> -<p class="first">(20,498 feet high)</p> -</div><p> -</p> -<p>There were sheltered places where gambling reigned, or open glades where boxing and -spear-throwing could best be practised, or coasts where the splendid surf made riding -the waves on surf-boards a scene of intoxicating delight. There were hillsides where -sled-riders had opportunity for the exercise of every atom of skill and strength. -</p> -<p>Poliahu and her friends had come down Mauna Kea to a sloping hillside south of Hamakua. -Suddenly in their midst appeared a stranger of surpassing beauty. Poliahu welcomed -her and the races were continued. Some of the legend-tellers think that Pele was angered -by the superiority, real or fancied, of Poliahu. The ground began to grow warm and -Poliahu knew her enemy. -</p> -<p>Pele threw off all disguise and called for the forces of fire to burst open the doors -of the subterranean caverns of Mauna Kea. Up toward <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>the mountain she marshalled her fire-fountains. Poliahu fled toward the summit. The -snow-mantle was seized by the outbursting lava and began to burn up. Poliahu grasped -the robe, dragging it away and carrying it with her. Soon she regained strength and -threw the mantle over the mountain. -</p> -<p>There were earthquakes upon earthquakes, shaking the great island from sea to sea. -The mountains trembled while the tossing waves of the conflict between fire and snow -passed through and over them. Great rock precipices staggered and fell down the sides -of the mountains. Clouds gathered over the mountain summit at the call of the snow-goddess. -Each cloud was gray with frozen moisture and the snows fell deep and fast on the mountain. -Farther and farther down the sides the snow-mantle unfolded until it dropped on the -very fountains of fire. The lava chilled and hardened and choked the flowing, burning -rivers. -</p> -<p>Pele’s servants became her enemies. The lava, becoming stone, filled up the holes -out of which the red melted mass was trying to force itself. Checked and chilled, -the lava streams were beaten back into the depths of Mauna Loa and Kilauea. The fire-rivers, -already rushing to the sea, were narrowed and driven downward so rapidly that they -leaped out from the land, <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>becoming immediately the prey of the remorseless ocean. -</p> -<p>Thus the ragged mass of Laupahoe-hoe was formed, and the great ledge of the arch of -Onomea, and the different sharp and torn lavas in the edge of the sea which mark the -various eruptions of centuries past. -</p> -<p>Poliahu in legendary battles has met Pele many times. She has kept the upper part -of the mountain desolate under her mantle of snow and ice, but down toward the sea -most fertile and luxuriant valleys and hillside slopes attest the gifts of the goddess -to the beauty of the island and the welfare of men. -</p> -<p>Out of Mauna Loa, Pele has stepped forth again and again, and has hurled eruptions -of mighty force and great extent against the maiden of the snow-mantle, but the natives -say that in this battle Pele has been and always will be defeated. Pele’s kingdom -has been limited to the southern half of the island Hawaii, while the snow-maidens -rule the territory to the north. -</p> -<p></p> -<div class="figure p062width"><img src="images/p062.png" alt="Ornament." width="119" height="119"></div><p> -<span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span></p> -</div> -</div> -<div id="ch1.10" class="div1 chapter"><span class="pageNum">[<a href="#xd31e438">Contents</a>]</span><div class="divHead"> -<h2 class="label">X</h2> -<h2 class="main">GENEALOGY OF THE PELE FAMILY</h2> -</div> -<div class="divBody"> -<p class="xd31e1425"><span class="xd31e1425init">T</span>here were gods, goddesses, and ghost-gods in the Pele family. Almost all had their -home in volcanic fires and were connected with all the various natural fire phenomena -such as earthquakes, eruptions, smoke clouds, thunder, and lightning. -</p> -<p>Pele was the supreme ruler of the household. She had a number of brothers and sisters. -There were also many au-makuas, or ancestor ghost-gods, who were supposed to have -been sent into the family by incantations and sacrifices. Sometimes when death came -among the Hawaiians, a part of the body of the dead person would be thrown into the -living volcano, Kilauea, with all ceremony. It was supposed that the spirit also went -into the flame, finding there its permanent dwelling-place. This spirit became a Pele-au-makua. -</p> -<p>Pele’s brother, Ka-moho-alii, and her older sister, Na-maka-o-ka-hai, however, belonged -to the powers of the sea. Ka-moho-alii, whose name was sometimes given as Ka-moo-alii, -was king of the sharks. He was a favorite of the <span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span>fire-goddess Pele. Na-maka-o-ka-hai, a sea-goddess, as a result of family trouble, -became Pele’s most bitter enemy, fighting her with floods of water, according to the -legends. -</p> -<p>Thus the original household represented the two eternal enemies, fire and water. One -set of legends says that Kane-hoa-lani was the father and Hina-alii was the mother. -Kane was one of the four great gods of Polynesia,—Ku, Kane, Lono, and Kanaloa. -</p> -<p>Kane-hoa-lani might be interpreted as “Kane, the divine companion or friend.” A better -rendering is “Kane, the divine fire-maker.” In most of the legends and genealogies -he is given a place among Pele’s brothers. -</p> -<p>There were many Hinas. The great Hina was a goddess whose stories frequently placed -her in close relation to the moon. -</p> -<p>—It seems far-fetched to give Hina a place in the Pele family. The name was evidently -brought to the Hawaiian Islands from the South Seas and in process of time was grafted -into the Pele myth.— -</p> -<p>Another set of legends published in the earliest newspapers, printed in the Hawaiian -language, say that Ku-waha-ilo and Haumea were the parents. Ku was the fiercest and -most powerful of the four chief gods. Haumea had another name, Papa. She was the earth. -This parentage <span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span>was carried out in the most diverse as well as the most ancient of the legends and -seems to be worthy of acceptance. Ku-waha-ilo is in some legends called Ku-aha-ilo. -In both cases the name means “Ku with the wormy mouth,” or “Ku, the man-eater” (The -cannibal), whose act made him ferocious and inhuman in the eyes of the Hawaiians. -</p> -<p>Pele has long been the fire-goddess of the Hawaiians. Her home was in the great fire-pit -of the volcano of Kilauea on the island of Hawaii, and all the eruptions of lava have -borne her name wherever they may have appeared. Thus the word “Pele” has been used -with three distinct definitions by the old Hawaiians. Pele, the fire-goddess; Pele, -a volcano or a fire-pit in any land; and Pele, an eruption of lava. -</p> -<p>King Kalakaua was very much interested in explaining the origin of some of the great -Hawaiian myths and legends. He did not make any statement about the parents of the -legendary family, but said that the Pele family was driven from Samoa in the eleventh -century, finding a home in the southwestern part of the island Hawaii near the volcano -Kilauea. There they lived until an eruption surrounded and overwhelmed them in living -fire. After a time the native imagination, which always credited ghost-gods, placed -this family among the most <span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span>powerful au-makuas and gave them a home in the heart of the crater. From this beginning, -he thought, grew the stories of the Pele family. -</p> -<p>The trouble with Kalakaua’s version is that it does not take into account the relation -of Pele to various parts of Polynesia. -</p> -<p>The early inhabitants of the region around Hilo in the southwestern part of the island -Hawaii, near Kilauea, brought many names and legends from far-away Polynesian lands -to Hawaii. Hilo (formerly called Hiro), meaning to “twist” or “turn,” was derived -from Whiro, a great Polynesian traveller and sea-robber. The stories of Maui and Puna -came from other lands, so also came some of the myths of Pele. -</p> -<p>Fornander, in “The Polynesian Race,” says: “In Hawaiian, Pele is the fire-goddess -who dwells in volcanoes. In Samoan, Fee is a personage with nearly similar functions. -In Tahitian, Pere is a volcano.” -</p> -<p>These varieties of the name Pele, Fornander carries back also to the pre-Malay dialects -of the Indian Archipelago, where pelah means “hot,” belem to “burn.” Then he goes -back still farther to the Celtic Bel or Belen (the sun god), the Spartan Bela (the -sun), and the Babylonian god Bel. It might be worth while for some student of the -Atlantic Coast or Europe to find the derivation of the name Pele as applied <span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span>to the explosive volcano of Martinique, and note its apparent connection with the -Pacific languages. -</p> -<p>In Raratonga is found a legend which approaches the Hawaiian stories more nearly than -any other from foreign sources. There the great goddess of fire was named Mahuike, -who was known throughout Polynesia as the divine guardian of fire. It was from her -that Maui the demi-god was represented by many legends as procuring fire for mankind. -Her daughter, also a fire-goddess, was Pere, a name identical with the Hawaiian Pele, -the letters <i>l</i> and <i>r</i> being interchangeable. This Pere became angry and blew off the top of the island -Fakarava. Earthquakes and explosions terrified the people. Mahuike tried to make Pere -quiet down, and finally drove her away. Pere leaped into the sea and fled to Va-ihi -(Hawaii). -</p> -<p>A somewhat similar story comes in from Samoa. Mahuike, the god of fire in Samoa, drove -his daughter away. This daughter passed under the ocean from Samoa to Nuuhiwa. After -establishing a volcano there, the spirit of unrest came upon her and she again passed -under the sea to the Hawaiian Islands, where she determined to stay forever. -</p> -<p>In Samoa one of the fire-gods, according to some authorities, was Fe-e, a name almost -the <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span>same as Pele, yet nearly all the Samoan legends describe Fe-e as a cuttlefish possessing -divine power, and at enmity with fire. -</p> -<p>Hon. S. Percy Smith, who was for a long time Minister of Native Affairs in New Zealand -and now is President of the Polynesian Society for Legendary and Historical Research, -writes that the full name for Pele among the New Zealand Maoris is “Para-whenua-mea, -which through well-known letter changes is identical with the full Hawaiian name Pele-honua-mea.” -</p> -<p>From several continued Pele stories in newspapers in the native language, about 1865, -the following sketch of the Pele family is compiled: -</p> -<p>The god Ku, under the name Ku-waha-ilo, was the father. Haumea was the mother. Her -father was a man-eater. Her mother was a precipice (<i>i.e.</i>, belonged to the earth). Others say Ku-waha-ilo had neither father nor mother, but -dwelt in the far-off heavens. (This probably meant that he lived beyond the most distant -boundary of the horizon.) -</p> -<p>Two daughters were born. The first, Na-maka-o-ka-hai, was born from the breasts of -Haumea. Pele was born from the thighs. -</p> -<p>After this the brothers and sisters were given life by Haumea. Ka-moho-alii, the shark-god, -was born from the top of the head. He was the elder brother, the caretaker of the -family, <span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span>always self-denying and ready to answer any call from his relatives. Kane-hekili, -Kane who had the thunder, was born from the mouth. Kauwila-nui, who ruled the lightning, -came from the flashing eyes of Haumea. Thus the family came from the arms, from the -wrists, the palms of the hands, the fingers, the various joints, and even from the -toes. A modern reader would think that Haumea as Mother Earth threw out her children -in the natural outburst of earth forces, but it is extremely doubtful if the old Hawaiians -had any such idea. Yet the expression that Haumea was a precipice might imply a misty -feeling in that direction. -</p> -<p>The youngest of the family, Hiiaka-in-the-bosom-of-Pele, was born an egg. After she -had been carefully warmed and nourished by Pele, she became a beautiful child. When -she grew into womanhood she was the bravest, the most powerful, except Pele, and the -most gentle and lovable of all the sisters. -</p> -<p>The names of the members of the household of fire are worth noting as revealing the -Hawaiian recognition of the different forces of nature. Some said there were forty -sisters. One list gives only four. They were almost all called “The Hiiakas.” Ellis -in 1823 said the name meant “cloud holder.” Fornander says it means “twilight bearer.” -Hii conveys the idea of <span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span>lifting on the hip and arm so as to make carrying easy. Aka means usually “shadow,” -and pictures the long shadows of the clouds across the sky as evening comes. There -is really no twilight worth mentioning in the Hawaiian Islands and Hiiaka would be -better interpreted as “lifting sunset shadows,” or holding up the smoke clouds while -their shadows fall over the fires of the crater, conveying the idea of fire-light -shining up under smoke clouds as they rise from the lake of fire. -</p> -<p></p> -<div class="figure p070width" id="p070"><img src="images/p070.jpg" alt="MT. SHASTA, CALIFORNIA" width="441" height="720"><p class="figureHead">MT. SHASTA, CALIFORNIA</p> -<p class="first">(14,162 feet high)</p> -</div><p> -</p> -<p>The Hiiakas were “shadow bearers.” There were eight well-known sisters: -</p> -<ul> -<li>Hiiaka-kapu-ena-ena (Hiiaka-of-the-burning-tabu), known also as Hiiaka-pua-ena-ena -(Hiiaka-of-the-burning-flower) and also as Hiiaka-pu-ena-ena (Hiiaka-of-the-burning-hills). -</li> -<li>Hiiaka-wawahi-lani (Hiiaka-breaking-the-heavens-for-the-heavy-rain-to-fall). -</li> -<li>Hiiaka-noho-lani (Hiiaka-dwelling-in-the-skies). -</li> -<li>Hiiaka-makole-wawahi-waa (Hiiaka-the-fire-eyed-canoe-breaker). -</li> -<li>Hiiaka-kaa-lawa-maka (Hiiaka - with - quick - glancing - eyes). -</li> -<li>Hiiaka-ka-lei-ia (Hiiaka-encircled-by-garlands-of-smoke-clouds). -</li> -<li>Hiiaka-i-ka-poli-o-Pele (Hiiaka-in-the-bosom-of-Pele), who was known also as the young -Hiiaka.</li> -</ul><p> -</p> -<p>Some of the legends say that Kapo was one of Pele’s sisters. Kapo was a vile, murderous -<span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span>poison-goddess connected with the idea of “praying to death,”<a class="noteRef" id="xd31e1501src" href="#xd31e1501">1</a> and in the better legends is dropped out of the Pele family. There were eleven well-known -brothers: -</p> -<ul> -<li>Ka-moho-alii (The-dragon-or-shark-king). -</li> -<li>Kane-hekili (Kane-the-thunderer). -</li> -<li>Kane-pohaku-kaa (Kane-rolling-stones, or The-earthquake-maker). -</li> -<li>Kane-hoa-lani (Kane-the-divine-fire-maker). -</li> -<li>Kane-huli-honua (Kane-turning-the-earth-upside-down-in-eruptions-and-earthquakes). -</li> -<li>Kane-kauwila-nui (Kane-who-ruled-the-great-lightning). -</li> -<li>Kane-huli-koa (Kane-who-broke-coral-reefs). -</li> -<li>Ka-poha-i-kahi ola (Explosion-in-the-place-of-life, <i>i.e.</i>, fountains of bursting gas in the living fire). -</li> -<li>Ke-ua-a-ke-po (The-rain-in-the-night, or The-rain-of-fire-more-visible-at-night). -</li> -<li>Ke-o-ahi-kama-kaua (The-fire-thrusting-child-of-war). -</li> -<li>Lono-makua (Lono-the-father-who-had-charge-of-the-crater-and-its-fire).</li> -</ul><p> -</p> -<p>The Thunderer and the Child-of-War were said to be hunchbacks. According to the different -legends Pele had four husbands, each of whom lived with her for a time. Two of these -were with her in the ancient homes of the Hawaiians, Kuai-he-lani<a class="noteRef" id="xd31e1522src" href="#xd31e1522">2</a> and Hapakuela. These husbands were Aukele-nui-a-iku and Wahieloa. Two husbands came -to her while she dwelt in Kilauea, her palace of fire in the Hawaiian Islands. One -was the rough Kama-puaa, the other was Lohiau, the handsome king of Kauai. -<span class="pageNum" id="pb72">[<a href="#pb72">72</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1501"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1501src">1</a></span> Pule anana. <a class="fnarrow" href="#xd31e1501src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd31e1522"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1522src">2</a></span> See “Home of the Ancestors,” Part II., Legends of Ghosts and Ghost-Gods. <a class="fnarrow" href="#xd31e1522src" title="Return to note 2 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.11" class="div1 chapter"><span class="pageNum">[<a href="#xd31e449">Contents</a>]</span><div class="divHead"> -<h2 class="label">XI</h2> -<h2 class="main">PELE’S LONG SLEEP</h2> -</div> -<div class="divBody"> -<p class="xd31e1530"><span class="xd31e1530init">P</span>ele and her family dwelt in the beauty of Puna. On a certain day there was a fine, -clear atmosphere and Pele saw the splendid surf with its white crests and proposed -to her sisters to go down for bathing and surf-riding. -</p> -<p>Pele, as the high chiefess of the family, first entered the water and swam far out, -then returned, standing on the brink of the curling wave, for the very crest was her -surf-board which she rode with great skill. Sometimes her brother, Kamohoalii, the -great shark-god, in the form of a shark would be her surf-board. Again and again she -went out to the deep pit of the waves, her sisters causing the country inland to resound -with their acclamation, for she rode as one born of the sea. -</p> -<p>At last she came to the beach and, telling the sisters that the tabu on swimming was -lifted, and they could enter upon their sport, went inland with her youngest sister, -Hiiaka, to watch while she slept. They went to a house thatched with ti<a class="noteRef" id="xd31e1535src" href="#xd31e1535">1</a> leaves, a house built for the goddess. <span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span>There Pele lay down, saying to her sister Hiiaka: -</p> -<p>“I will sleep, giving up to the shadows of the falling evening—dropping into the very -depths of slumber. Very hard will be this sleep. I am jealous of it. Therefore it -is tabu. This is my command to you, O my little one. Wait you without arousing me -nine days and eight nights. Then call me and chant the ‘Hulihia’ ” (a chant supposed -to bring life back and revive the body). -</p> -<p>Then Pele added: “Perhaps this sleep will be my journey to meet a man—our husband. -If I shall meet my lover in my dreams the sleep will be of great value. I will sleep.” -</p> -<p>Hiiaka moved softly about the head of her sister Pele, swaying a kahili fringed and -beautiful. The perfume of the hala,<a class="noteRef" id="xd31e1544src" href="#xd31e1544">2</a> the fragrance of Keaau, clung to the walls of the house. From that time Puna has -been famous as the land fragrant with perfume of the leaves and flowers of the hala -tree. -</p> -<p>Whenever Pele slept she lost the appearance which she usually assumed, of a beautiful -and glorious young woman, surpassing all the other women in the islands. Sleep brought -out the aged hag that she really was. Always when any worshipper saw the group of -sisters and <span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span>Pele asleep in their midst they saw a weary old woman lying in the fire-bed in the -great crater. -</p> -<p>While Pele was sleeping her spirit heard the sound of a hula-drum skilfully played, -accompanied by a chant sung by a wonderful voice. The spirit of Pele arose from her -body and listened to that voice. She thought it was the hula<a class="noteRef" id="xd31e1553src" href="#xd31e1553">3</a> of Laka, who was the goddess of the dance. Then she clearly heard male voices, strong -and tender, and a great joy awoke within her, and she listened toward the east, but -the hula was not there. Then westward, and there were the rich tones of the beaten -drum and the chant. Pele’s spirit cried: “The voice of love comes on the wind. I will -go and meet it.” -</p> -<p>Pele then forsook Keaau and went to Hilo, but the drum was not there. She passed from -place to place, led by the call of the drum and dance, following it along the palis -(precipices) and over the deep ravines, through forest shadows and along rocky beaches -until she came to the upper end of Hawaii. There she heard the call coming across -the sea from the island Maui. Her spirit crossed the channel and listened again. The -voices of the dance were louder and clearer and more beautiful. -</p> -<p>She passed on from island to island until she came to Kauai, and there the drum-beat -and the <span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span>song of the dance did not die away or change, so she knew she had found the lover -desired in her dream. -</p> -<p>Pele’s spirit now put on the body of strong, healthful youth. Nor was there any blemish -in her beauty and symmetry from head to foot. She was anointed with all the fragrant -oils of Puna. Her dress was the splendid garland of the red lehua flower and maile<a class="noteRef" id="xd31e1564src" href="#xd31e1564">4</a> leaf and the fern from the dwelling-places of the gods. The tender vines of the deep -woods veiled this queen of the crater. In glorious young womanhood she went to the -halau. The dark body of a great mist enveloped her. -</p> -<p>The drum and the voice had led her to Haena, Kauai, to the house of Lohiau, the high-born -chief of that island. The house for dancing was long and was beautifully draped with -mats of all kinds. It was full of chiefs engaged in the sports of that time. The common -people were gathered outside the house of the chief. -</p> -<p>The multitude saw a glorious young woman step out of the mist. Then they raised a -great shout, praising her with strong voices. It seemed as if the queen of sunrise -had summoned the beauty of the morning to rest upon her. The countenance of Pele was -like the clearest and gentlest moonlight. The people made a vacant <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>space for the passage of this wonderful stranger, casting themselves on the ground -before her. -</p> -<p>An ancient chant says: -</p> -<div class="lgouter"> -<p class="line">“O the passing of that beautiful woman. -</p> -<p class="line">Silent are the voices on the plain. -</p> -<p class="line">No medley of the birds is in the forest; -</p> -<p class="line">There is quiet, resting in peace.”</p> -</div> -<p class="first">Pele entered the long house, passed by the place of the drums, and seated herself -on a resting-place of soft royal mats. -</p> -<p>The chiefs were astonished, and after a long time asked her if she came from the far-off -sunrise of foreign lands. -</p> -<p>Pele replied, smiling, “Ka! I belong to Kauai.” -</p> -<p>Lohiau, the high chief, said: “O stranger, child of a journey, you speak in riddles. -I know Kauai from harbor to clustered hills, and my eyes have never seen any woman -like you.” -</p> -<p>“Ka!” said Pele, “the place where you did not stop, there I was.” -</p> -<p>But Lohiau refused her thought, and asked her to tell truly whence she had come. At -last Pele acknowledged that she had come from Puna, Hawaii,—“the place beloved by -the sunrise at Haehae.” -</p> -<p>The chiefs urged her to join them in a feast, but she refused, saying she had recently -eaten <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span>and was satisfied, but she “was hungry for the hula—the voices and the drum.” -</p> -<p>Then Lohiau told her that her welcome was all that he could give. “For me is the island, -inland, seaward, and all around Kauai. This is your place. The home you have in Puna -you will think you see again in Kauai. The name of my house for you is Ha-laau-ola -[Tree of Life].” -</p> -<p>Pele replied: “The name of your house is beautiful. My home in Puna is Mauli-ola [Long -Life]. I will accept this house of yours.” -</p> -<p>Lohiau watched her while he partook of the feast with his chiefs, and she was resting -on the couch of mats. He was thinking of her marvellous, restful beauty, as given -in the ancient chant known as “Lei Mauna Loa.” -</p> -<div class="lgouter"> -<p class="line">“Lei of Mauna Loa, beautiful to look upon. -</p> -<p class="line">The mountain honored by the winds. -</p> -<p class="line">Known by the peaceful motion. -</p> -<p class="line">Calm becomes the whirlwind. -</p> -<p class="line">Beautiful is the sun upon the plain. -</p> -<p class="line">Dark-leaved the trees in the midst of the hot sun. -</p> -<p class="line">Heat rising from the face of the moist lava. -</p> -<p class="line">The sunrise mist lying on the grass, -</p> -<p class="line">Free from the care of the strong wind. -</p> -<p class="line">The bird returns to rest at Palaau. -</p> -<p class="line">He who owns the right to sleep is at Palaau. -</p> -<p class="line xd31e1295">I am alive for your love— -</p> -<p class="line xd31e1607">For you indeed.”</p> -</div> -<p><span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span></p> -<p>Then Lohiau proposed to his chiefs that he should take this beautiful chiefess from -Kauai as his queen, and his thought seemed good to all. Turning to Pele, he offered -himself as her husband and was accepted. -</p> -<p></p> -<div class="figure p078width" id="p078"><img src="images/p078.jpg" alt="MT. RAINIER, FROM THE NESQUALLY RIVER, WASHINGTON" width="720" height="437"><p class="figureHead">MT. RAINIER, FROM THE NESQUALLY RIVER, WASHINGTON</p> -</div><p> -</p> -<p>Then Lohiau arose and ordered the sports to cease while they all slept. Pele and Lohiau -were married and dwelt together several days, according to the custom of the ancient -time. -</p> -<p>After this time had passed Lohiau planned another great feast and a day for the hula-dance -and the many sports of the people. When they came together, beautiful were the dances -and sweet the voices of Lohiau and his aikane (closest friend). -</p> -<p>Three of the women of Kauai who were known as “the guardians of Haena” had come into -the halau and taken their places near Lohiau. The people greeted their coming with -great applause, for they were very beautiful and were also possessed of supernatural -power. Their beauty was like that of Pele save for the paleness of their skins, which -had come from their power to appear in different forms, according to their pleasure. -They were female mo-o, or dragons. Their human beauty was enhanced by their garments -of ferns and leaves and flowers. -</p> -<p>Pele had told Lohiau of their coming and had charged him in these words: “Remember, -you <span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span>have been set apart for me. Remember, and know our companionship. Therefore I place -upon you my law, ‘Ke kai okia’ [Cut off by the sea] are you—separated from all for -me.” -</p> -<p>Lohiau looked on these beautiful women. The chief of the women, Kilinoe, was the most -interesting. She refused to eat while others partook of a feast before the dancing -should begin, and sat watching carefully with large, bright, shining eyes the face -of Lohiau, using magic power to make him pay attention to her charms. Pele did not -wish these women to know her, so placed a shadow between them and her so that they -looked upon her as through a mist. -</p> -<p>—Some legends say that Pele danced the Hula of the Winds of Kauai, calling their names -until strong winds blew and storms of rain beat upon the house in which the chiefs -were assembled, driving the common people to their homes.— -</p> -<p>There the chiefs took their hula-drums and sat down preparing to play for the dancers. -Then up rose Kilinoe, and, taking ferns and flowers from her skirts, made fragrant -wreaths wherewith to crown Lohiau and his fellow hula-drummers, expecting the chief -to see her beauty and take her for his companion. But the law of Pele was upon him -and he called to her for a chant before the dance should commence. -</p> -<p>Pele threw aside her shadow garments and <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>came out clothed in her beautiful pa-u (skirt) and fragrant with the perfumes of Puna. -She said, “It is not for me to give an olioli mele [a chant] for your native dance, -but I will call the guardian winds of your islands Niihau and Kauai, O Lohiau! and -they will answer my call.” -</p> -<p>Then she called for the gods who came to Hawaii; the gods of her old home now known -through all Polynesia; the great gods Lono and his brothers, coming in the winds of -heaven. Then she called on all the noted winds of the island Niihau, stating the directions -from which they came, the points of land struck when they touched the island and their -gentleness or wrath, their weakness or power, and their helpfulness or destructiveness. -</p> -<p>For a long time she chanted, calling wind after wind, and while she sang, soft breezes -blew around and through the house; then came stronger winds whistling through the -trees outside. As the voice of the singer rose or fell so also danced the winds in -strict harmony. While she sang, the people outside the house cried out, “The sea grows -rough and white, the waves are tossed by strong winds and clouds are flying, the winds -are gathering the clouds and twisting the heavens.” -</p> -<p>But one of the dragon-women sitting near Lohiau said: “The noise you think is from -the sea or rustling through the leaves of the trees is <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>only the sound of the people talking outside the great building. Their murmur is like -the voice of the wind.” -</p> -<p>Then Pele chanted for the return of the winds to Niihau and its small islands and -the day was at peace as the voice of the singer softened toward the end of the chant. -Hushed were the people and wondering were the eyes turned upon Pele by the chiefs -who were seated in the great halau. Pele leaned on her couch of soft mats and rested. -</p> -<p>Very angry was Kilinoe, the dragon-woman. Full of fire were her eyes and dark was -her face with hot blood, but she only said: “You have seen Niihau. Perhaps also you -know the winds of Kauai.” By giving this challenge she thought she would overthrow -the power of Pele over Lohiau. She did not know who Pele was, but supposed she was -one of the women of high rank native to Kauai. -</p> -<p>Pele again chanted, calling for the guardian winds of the island Kauai: -</p> -<div class="lgouter"> -<p class="line">“O Kauai, great island of the Lehua, -</p> -<p class="line">Island moving in the ocean, -</p> -<p class="line">Island moving from Tahiti, -</p> -<p class="line">Let the winds rattle the branches to Hawaii. -</p> -<p class="line">Let them point to the eye of the sun. -</p> -<p class="line">There is the wind of Kane at sunset— -</p> -<p class="line">The hard night-wind for Kauai.”</p> -</div> -<p><span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span></p> -<p>Then she called for kite-flying winds when the birds sport in the heavens and the -surf lies quiet on incoming waves, and then she sang of the winds kolonahe, softly -blowing; and the winds hunahuna, breaking into fragments; and the winds which carry -the mist, the sprinkling shower, the falling rain and the severe storm; the winds -which touch the mountain-tops, and those which creep along the edge of the precipices, -holding on by their fingers, and those which dash over the plains and along the sea-beach, -blowing the waves into mist. -</p> -<p>Then she chanted how the caves in the seacoast were opened and the guardians of the -winds lifted their calabashes and let loose evil winds, angry and destructive, to -sweep over the homes of the people and tear in pieces their fruit-trees and houses. -Then Pele’s voice rang out while she made known the character of the beautiful dragon-women, -the guardians of the caves of Haena, calling them the mocking winds of Haena. -</p> -<p>The people did not understand, but the dragon-women knew that Pele only needed to -point them out as they sat near Lohiau, to have all the chiefs cry out against them -in scorn. Out of the house they rushed, fleeing back to their home in the caves. -</p> -<p>When Pele ceased chanting, winds without <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>number began to come near, scraping over the land. The surf on the reef was roaring. -The white sand of the beach rose up. Thunder followed the rolling, rumbling tongue -of branching lightning. Mist crept over the precipices. Running water poured down -the face of the cliffs. Red water and white water fled seaward, and the stormy-heart -of the ocean rose in tumbled heaps. The people rushed to their homes. The chiefs hastened -from the house of pleasure. The feast and the day of dancing were broken up. Lohiau -said to Pele: “How great indeed have been your true words telling the evil of this -day. Here have come the winds and destructive storms of Haena. Truly this land has -had evil to-day.” -</p> -<p>When Pele had laid herself down on the soft mats of Puna for her long sleep she had -charged her little sister, who had been carried in her bosom, to wake her if she had -not returned to life before nine days were past. -</p> -<p>The days were almost through to the last moment when Lohiau lamented the evil which -his land had felt. Then as the winds died away and the last strong gust journeyed -out toward the sea Pele heard Hiiaka’s voice calling from the island Hawaii in the -magic chant Pele had told her to use to call her back to life. -</p> -<p>Hearing this arousing call, she bowed her head and wept. After a time she said to -Lohiau: <span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span>“It is not for me to remain here in pleasure with you. I must return because of the -call of my sister. Your care is to obey my law, which is upon you. Calm will take -the place of the storm, the winds will be quiet, the sea will ebb peacefully, cascades -will murmur on the mountain sides, and sweet flowers will be among the leaves. I will -send my little sister, then come quickly to my home in Puna.” -</p> -<p>Hiiaka knew that the time had come when she must arouse her goddess sister from that -deep sleep. So she commenced the incantation which Pele told her to use. It would -call the wandering spirit back to its home, no matter where it might have gone. This -incantation was known as “Hulihia ke au” (“The current is turning”). This was a call -carried by the spirit-power of the one who uttered it into far-away places to the -very person for whom it was intended. The closing lines of the incantation were a -personal appeal to Pele to awake. -</p> -<div class="lgouter"> -<p class="line">“E Pele e! The milky way (the <i>i’a</i>) turns. -</p> -<p class="line">E Pele e! The night changes. -</p> -<p class="line">E Pele e! The red glow is on the island. -</p> -<p class="line">E Pele e! The red dawn breaks. -</p> -<p class="line">E Pele e! Shadows are cast by the sunlight. -</p> -<p class="line">E Pele e! The sound of roaring is in your crater. -</p> -<p class="line">E Pele e! The uhi-uha is in your crater [this means the sound of wash of lava is in -the crater]. -</p> -<p class="line">E Pele e! Awake, arise, return.”</p> -</div> -<p><span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span></p> -<p>The spirit of Pele heard the wind, Naue, passing down to the sea and soon came the -call of Hiiaka over the waters. Then she bowed down her head and wept. -</p> -<p>When Lohiau saw the tears pouring down the face of his wife he asked why in this time -of gladness she wept. -</p> -<p>For a long time she did not reply. Then she spoke of the winds with which she had -danced that night—the guardians of Niihau and Kauai, a people listening to her call, -under the ruler of all the winds, the great Lono, dwelling on the waters. -</p> -<p>Then she said: “You are my husband and I am your wife, but the call has come and I -cannot remain with you. I will return to my land—to the fragrant blossoms of the hala, -but I will send one of my younger sisters to come after you. Before I forsook my land -for Kauai I put a charge upon my young sister to call me before nine days and nights -had passed. Now I hear this call and I must not abide by the great longing of your -thought.” -</p> -<p>Then the queen of fire ceased speaking and began to be lost to Lohiau, who was marvelling -greatly at the fading away of his loved one. As Pele disappeared peace came to him -and all the land of Kauai was filled with calm and rest. -</p> -<p>Pele’s spirit passed at once to the body lying in the house thatched with ti<a class="noteRef" id="xd31e1684src" href="#xd31e1684">5</a> leaves in Puna. <span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span>Soon she arose and told Hiiaka to call the sisters from the sea and they would go -inland. -</p> -<p>Then they gathered around the house in which Pele had slept. Pele told them they must -dance the hula of the lifted tabu, and asked them, one after the other, to dance, -but they all refused until she came to Hiiaka, who had guarded her during her long -sleep. Hiiaka desired to go down to the beach and bathe with a friend, Hopoe, while -the others went inland. -</p> -<p>Pele said, “You cannot go unless you first dance for the lifted tabu.” -</p> -<p>Hiiaka arose and danced gloriously before the hula god and chanted while she danced— -</p> -<div class="lgouter"> -<p class="line">“Puna dances in the wind. -</p> -<p class="line">The forest of Keaau is shaken. -</p> -<p class="line">Haena moves quietly. -</p> -<p class="line">There is motion on the beach of Nanahuki. -</p> -<p class="line">The hula-lea danced by the wife, -</p> -<p class="line">Dancing with the sea of Nanahuki. -</p> -<p class="line">Perhaps this is a dance of love, -</p> -<p class="line">For the friend loved in the sleep.”</p> -</div> -<p class="first">Pele rejoiced over the skill of her younger sister and was surprised by the chanted -reference to the experiences at Haena. She granted permission to Hiiaka to remain -by the sea with her friend Hopoe, bathing and surf-riding until a messenger should -be sent to call her home to Kilauea. Then Pele and the other sisters went inland. -<span class="pageNum" id="pb87">[<a href="#pb87">87</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1535" lang="la"> -<p class="footnote" lang="la"><span class="fnlabel"><a class="noteRef" href="#xd31e1535src">1</a></span> Cordyline terminalis. <a class="fnarrow" href="#xd31e1535src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd31e1544"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1544src">2</a></span> Same as Lahala or Puhala, Pandanus adoratissimus. <a class="fnarrow" href="#xd31e1544src" title="Return to note 2 in text.">↑</a></p> -</div> -<div id="xd31e1553"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1553src">3</a></span> See Appendix, “Hula.” <a class="fnarrow" href="#xd31e1553src" title="Return to note 3 in text.">↑</a></p> -</div> -<div id="xd31e1564" lang="la"> -<p class="footnote" lang="la"><span class="fnlabel"><a class="noteRef" href="#xd31e1564src">4</a></span> Alyxia olivœformis. <a class="fnarrow" href="#xd31e1564src" title="Return to note 4 in text.">↑</a></p> -</div> -<div id="xd31e1684"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1684src">5</a></span> Cordyline terminalis. <a class="fnarrow" href="#xd31e1684src" title="Return to note 5 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.12" class="div1 chapter"><span class="pageNum">[<a href="#xd31e461">Contents</a>]</span><div class="divHead"> -<h2 class="label">XII</h2> -<h2 class="main">HOPOE, THE DANCING STONE</h2> -<div class="epigraph"> -<div class="lgouter"> -<p class="line">“Moving back, and forth in the wind -</p> -<p class="line">Softly moving in the quiet breeze -</p> -<p class="line">Rocking by the side of the sea.”</p> -</div> -<p class="first xd31e1714">—<i>Ancient Hopoe Chant.</i> </p> -</div> -</div> -<div class="divBody"> -<p class="xd31e1148"><span class="xd31e1148init">O</span>n the southeastern seacoast of the island Hawaii, near a hamlet called Keaau, is a -large stone which was formerly so balanced that it could be easily moved. One of the -severe earthquake shocks of the last century overthrew the stone and it now lies a -great black mass of lava rock near the seashore. -</p> -<p>This stone in the long ago was called by the natives Hopoe, because Hopoe, the graceful -dancer of Puna who taught Hiiaka, the youngest sister of Pele, how to dance, was changed -into this rock. The story of the jealousy and anger of Pele, which resulted in overwhelming -Hopoe in a flood of lava and placing her in the form of a balanced rock to dance by -the sea to the music of the eternally moving surf, is a story which must be kept on -record for the lovers of Hawaiian folklore. -<span class="pageNum" id="pb88">[<a href="#pb88">88</a>]</span></p> -<p>Pele had come from the islands of the south seas and had found the Hawaiian Islands -as they are at the present day. After visiting all the other islands she settled in -Puna, on the large island Hawaii. There she had her long sleep in which she went to -the island Kauai and found her lover Lohiau, whom she promised to send for that he -might come to her home in the volcano Kilauea. -</p> -<p></p> -<div class="figure p088width" id="p088"><img src="images/p088.jpg" alt="MT. SHISHALDIN, ALASKA" width="720" height="362"><p class="figureHead">MT. SHISHALDIN<span class="corr" id="xd31e1728" title="Not in source">,</span> ALASKA</p> -</div><p> -</p> -<p>Pele called her sisters one by one and told them to go to Kauai, but they feared the -uncertainty of Pele’s jealousy and wrath and refused to go. At last she called for -Hiiaka, but she was down by the seashore with her friend Hopoe. There in a beautiful -garden spot grew the fine food plants of the old Hawaiians. There were ohias<a class="noteRef" id="xd31e1733src" href="#xd31e1733">1</a> (apples) and the brilliant red, feathery blossoms of the lehua trees, and there grew -the hala, from which sweet-scented skirts and mats were woven. -</p> -<p>Hopoe was very graceful and knew all the dances of the ancient people. Hour after -hour she taught Hiiaka the oldest hulas (dances) known among the Hawaiians until Hiiaka -excelled in all beautiful motions of the human form. Hopoe taught Hiiaka how to make -leis (wreaths) from the most fragrant and splendid flowers. Together they went out -into the white-capped waves bathing and swimming <span class="pageNum" id="pb89">[<a href="#pb89">89</a>]</span>and seeking the fish of the coral caves. Thus they learned to have great love for -each other. The girl from the south seas promised to care for the Hawaiian girl whose -home was in the midst of volcanic fires, and the Hawaiian gave pledge to aid and serve -as best she could. -</p> -<p>Together they were making life happy when Pele called for Hiiaka. Out from the fumes -of the crater, echoing from hill to hill through Puna, rustling the leaves of the -forest trees, that insistent voice came to the younger sister. -</p> -<p>Hiiaka by her magic power quickly passed from the seashore to the volcano. Some of -the native legends say that Pele had slept near the seashore where she had commenced -to build a volcanic home for herself and her sisters, and that while longing for the -coming of her lover Lohiau she had dug feverishly, throwing up hills and digging some -of the many pit craters which are famous in the district of Puna. -</p> -<p>At last she determined to visit Ailaau, the god residing in Kilauea, but he had fled -from her and she had taken his place and found a home in the earthquake-shaken pit -of molten lava, leaping fire, and overwhelming sulphur smoke. Here she felt that her -burning love could wait no longer and she must send for Lohiau. -</p> -<p>To her came Hiiaka fresh from the clear waters of the sea and covered with leis made -by her <span class="pageNum" id="pb90">[<a href="#pb90">90</a>]</span>friend Hopoe. For a few minutes she stood before her sisters. Then untwisting the -wreaths one by one she danced until all the household seemed to be overcome by her -grace and gladness. She sent the influence of her good-will deep into the hearts of -her sisters. -</p> -<p>Pele alone looked on with scowling dissatisfied face. As soon as she could she said -to Hiiaka: “Go far away; go to Kauai; get a husband for us, and bring him to Hawaii. -Do not marry him. Do not even embrace him. He is tabu to you. Go forty days only—no -longer for going or coming back.” -</p> -<p>Hiiaka looked upon the imperious goddess of fire and said: “That is right. I go after -your husband but I lay my charge upon you: You must take care of my lehua forest and -not permit it to be injured. You may eat all other places of ours, but you must not -touch my own lehua grove, my delight. You will be waiting here. Anger will arise in -you. You will destroy inland; you will destroy toward the sea; but you must not touch -my friend—my Hopoe. You will eat Puna with your burning wrath, but you must not go -near Hopoe. This is my covenant with you, O Pele.” -</p> -<p>Pele replied: “This is right; I will care for your forest and your friend. Go you -for our husband.” As Pele had charged Hiiaka so had <span class="pageNum" id="pb91">[<a href="#pb91">91</a>]</span>Hiiaka laid her commandment on Pele. Hiiaka, like the other sisters, knew how uncertain -Pele was in all her moods and how suddenly and unexpectedly her wrath would bring -destruction upon anything appearing to oppose her. Therefore she laid upon Pele the -responsibility of caring for and protecting Hopoe. This was ceremonial oath-taking -between the two. -</p> -<p>Hiiaka rose to prepare for the journey, but Pele’s impatience at every moment’s delay -was so great that she forced Hiiaka away without food or extra clothing. Hiiaka slowly -went forth catching only a magic pa-u, or skirt, which had the death-dealing power -of flashing lightning. -</p> -<p>As she climbed the walls of the crater she looked down on her sisters and chanted: -</p> -<div class="lgouter"> -<p class="line">“The traveller is ready to go for the loved one, -</p> -<p class="line">The husband of the dream. -</p> -<p class="line">I stand, I journey while you remain, -</p> -<p class="line">O women with bowed heads. -</p> -<p class="line">Oh my lehua forest—inland at Kaliu, -</p> -<p class="line">The longing traveller journeys many days -</p> -<p class="line">For the lover of the sweet dreams, -</p> -<p class="line xd31e1295">For Lohiau ipo.” —<i>Ancient Hiiaka Chant.</i></p> -</div> -<p class="first">When Pele heard this chant from the forgiving love of her little sister she relented -somewhat and gave Hiiaka a portion of her divine power with which to wage battle against -the demons and dragons and sorcerers innumerable whom <span class="pageNum" id="pb92">[<a href="#pb92">92</a>]</span>she would meet in her journey, and also sent Pauopalae, the woman of supernatural -power, who cared for the ferns of all kinds around the volcano, to be her companion. -</p> -<p>As Hiiaka went up to the highlands above the volcano she looked down over Puna. Smoke -from the volcano fell toward the sea, making dark the forest along the path to Keaau, -where Hopoe dwelt. Hiiaka, with a heavy heart, went on her journey, fearing that this -smoke might be prophetic of the wrath of the goddess of fire visited at the suggestion -of some sudden jealousy or suspicion upon Hopoe and her household. -</p> -<p>What the Hawaiians call mana, or supernatural power able to manifest itself in many -ways, had come upon Hiiaka. She found this power growing within her as she overcame -obstacle after obstacle in the progress of her journey. Thus Hiiaka from time to time -as she passed over the mountains of the different islands was able to look back over -the dearly loved land of Puna. -</p> -<p>At last she saw the smoke, which had clouded the forests along the way to the home -of her friend, grow darker and blacker and then change into the orange hues of outbreaking -fire. She felt Pele’s unfaithfulness and chanted: -<span class="pageNum" id="pb93">[<a href="#pb93">93</a>]</span></p> -<div class="lgouter"> -<p class="line">“Yellow grows the smoke of Ka-lua (the crater) -</p> -<p class="line">Turning heavily toward the sea. -</p> -<p class="line">Turning against my aikane (bosom friend), -</p> -<p class="line">Coming near to my loved one. -</p> -<p class="line">Rising up—straight up -</p> -<p class="line">And going down from the pit.”</p> -</div> -<p class="first">After many days had passed and she had found Lohiau she had another vision of Puna -and saw a great eruption of lava making desolate the land. There had been many hindrances -to the progress of Hiiaka and she had been slow. The waiting and impatient goddess -of fire became angry with her messenger and hurled lava from the pit crater down into -the forests which she had promised to protect. Hiiaka chanted: -</p> -<div class="lgouter"> -<p class="line">“The smoke bends over Kaliu. -</p> -<p class="line">I thought my lehuas were tabu. -</p> -<p class="line">The birds of fire are eating them up. -</p> -<p class="line">They are picking my lehuas -</p> -<p class="line">Until they are gone.”</p> -</div> -<p class="first">Then from that far-off island of Kauai she looked over her burning forest toward the -sea and again chanted: -</p> -<div class="lgouter"> -<p class="line">“O my friend of the steep ridges above Keaau, -</p> -<p class="line">My friend who made garlands -</p> -<p class="line">Of the lehua blossoms of Kaliu, -</p> -<p class="line">Hopoe is driven away to the sea— -</p> -<p class="line">The sea of Lanahiku.”</p> -</div> -<p><span class="pageNum" id="pb94">[<a href="#pb94">94</a>]</span></p> -<p>Fiercer and more devouring were the lava floods hurled out over the forest so loved -by Hiiaka. Heavier were the earthquake shocks shaking all the country around the volcano. -Then Hiiaka bowed her head and said: -</p> -<div class="lgouter"> -<p class="line">“Puna is shaking in the wind, -</p> -<p class="line">Shaking is the hala grove of Keaau, -</p> -<p class="line">Tumbling are Haena and Hopoe, -</p> -<p class="line">Moving is the land—moving is the sea.”</p> -</div> -<p class="first">Thus by her spirit-power she looked back to Hawaii and saw Puna devastated and the -land covered by the destructive floods of lava sent out by Pele. -</p> -<p>Hopoe was the last object of Pele’s anger at her younger sister, but there was no -escape. The slow torrent of lava surrounded the beach where Hopoe waited death. She -placed the garlands Hiiaka had loved over her head and shoulders. She wore the finest -skirt she had woven from lauhala leaves. She looked out over the death-dealing seas -into which she could not flee, and then began the dance of death. -</p> -<p>There Pele’s fires caught her but did not devour her. The angry goddess of fire took -away her human life and gave her goblin power. Pele changed Hopoe into a great block -of lava and balanced it on the seashore. Thus Hopoe was able to dance when the winds -blew or the earth <span class="pageNum" id="pb95">[<a href="#pb95">95</a>]</span>shook or some human hand touched her and disturbed her delicate poise. It is said -that for centuries she has been the dancing stone of Puna. -</p> -<p>Hiiaka fulfilled her mission patiently and faithfully, bringing Lohiau even from a -grave in which he had been placed back to life and at last presenting him before Pele -although all along the return journey she was filled with bitterness because of the -injustice of Pele in dealing death to Hopoe. -</p> -<p></p> -<div class="figure p095width"><img src="images/p095.png" alt="Grass hut." width="403" height="204"><p class="figureHead">Grass hut.</p> -</div><p> -<span class="pageNum" id="pb96">[<a href="#pb96">96</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1733"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1733src">1</a></span> Ohia ai = Jambosa Malacrensis. Ohia Ha = Syzygium Sandwicense. <a class="fnarrow" href="#xd31e1733src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.13" class="div1 chapter"><span class="pageNum">[<a href="#xd31e472">Contents</a>]</span><div class="divHead"> -<h2 class="label">XIII</h2> -<h2 class="main">HIIAKA’S BATTLE WITH DEMONS</h2> -</div> -<div class="divBody"> -<p class="xd31e1822"><span class="xd31e1822init">H</span>iiaka, the youngest sister of Pele, the goddess of fire, is the central figure of -many a beautiful Hawaiian myth. She was sent on a wearisome journey over all the islands -to find Lohiau, the lover of Pele. -</p> -<p>Out of the fire-pit of the volcano, Kilauea, she climbed. Through a multitude of cracks -and holes, out of which poured fumes of foul gases, she threaded her way until she -stood on the highest plateau of lava the volcano had been able to build. -</p> -<p>Pele was impatient and angry at the slow progress of Hiiaka and at first ordered her -to hasten alone on her journey, but as she saw her patiently climbing along the rough -way, she relented and gave to her supernatural power to aid in overcoming great difficulties -and a magic skirt which had the power of lightning in its folds. But she saw that -this was not enough, so she called on the divine guardians of plants to come with -garments and bear a burden of skirts with which to drape Hiiaka on her journey. At -last <span class="pageNum" id="pb97">[<a href="#pb97">97</a>]</span>the goddess of ferns, Pau-o-palae, came with a skirt of ferns which pleased Pele. -It was thrown over Hiiaka, the most beautiful drapery which could be provided. -</p> -<p>Pau-o-palae was clothed with a network of most delicate ferns. She was noted because -of her magic power over all the ferns of the forest, and for her skill in using the -most graceful fronds for clothing and garlands. -</p> -<p>Pele ordered Pau-o-palae to go with Hiiaka as her kahu, or guardian servant. She was -very beautiful in her fern skirt and garland, but Hiiaka was of higher birth and nobler -form and was more royal in her beauty than her follower, the goddess of ferns. It -was a queen of highest legendary honor with one of her most worthy attendants setting -forth on a strange quest through lands abounding in dangers and adventures. -</p> -<p>Everywhere in ancient Hawaii were eepas, kupuas, and mo-os. Eepas were the deformed -inhabitants of the Hawaiian gnomeland. They were twisted and defective in mind and -body. They were the deceitful, treacherous fairies, living in the most beautiful places -of the forest or glen, often appearing as human beings but always having some defect -in some part of the body. Kupuas were gnomes or elves of supernatural <span class="pageNum" id="pb98">[<a href="#pb98">98</a>]</span>power, able to appear in some nature-form as well as like a human being. Mo-os were -the dragons of Hawaiian legends. They came to the Hawaiian Islands only as the legendary -memories of the crocodiles and great snakes of the lands from which the first Hawaiian -natives emigrated. -</p> -<p></p> -<div class="figure p098width" id="p098"><img src="images/p098.jpg" alt="MT. KATMAI, ALASKA, 1913" width="720" height="433"><p class="figureHead">MT. KATMAI, ALASKA, 1913</p> -</div><p> -</p> -<p>Throughout Polynesia the mo-o, or moko, remained for centuries in the minds of the -natives of different island groups as their most dreadful enemy, living in deep pools -and sluggish streams. -</p> -<p>Hiiaka’s first test of patient endurance came in a battle with the kupuas of a forest -lying between the volcano and the ocean. -</p> -<p>The land of the island Hawaii slopes down from the raging fire-pit, mile after mile, -through dense tropical forests and shining lava beds, until it enfolds, in black lava -shores, the ceaselessly moving waters of the bay of Hilo. In this forest dwelt Pana-ewa, -a reptile-man. He was very strong and could be animal or man as he desired, and could -make the change in a moment. He watched the paths through the forest, hoping to catch -strangers, robbing them and sometimes devouring them. Some he permitted to pass, but -for others he made much trouble, bringing fog and rain and wind until the road was -lost to them. -<span class="pageNum" id="pb99">[<a href="#pb99">99</a>]</span></p> -<p>He ruled all the evil forces of the forest above Hilo. Every wicked sprite who twisted -vines to make men stumble over precipices or fall into deep lava caves was his servant. -Every demon wind, every foul fiend dwelling in dangerous branches of falling trees, -every wicked gnome whirling clouds of dust or fog and wrapping them around a traveller, -in fact every living thing which could in any way injure a traveller was his loyal -subject. He was the kupua chief of the vicious sprites and cruel elves of the forest -above Hilo. Those who knew about Pana-ewa brought offerings of awa<a class="noteRef" id="xd31e1847src" href="#xd31e1847">1</a> to drink, taro and red fish to eat, tapa for mats, and malos, or girdles. Then the -way was free from trouble. -</p> -<p>There were two bird-brothers of Pana-ewa; very little birds, swift as a flash of lightning, -giving notice of any one coming through the forest of Pana-ewa. -</p> -<p>Hiiaka, entering the forest, threw aside her fern robes, revealing her beautiful form. -Two birds flew around her and before her. One called to the other, “This is one of -the women of ka lua (the pit).” The other answered, “She is not as strong as Pana-ewa; -let us tell our brother.” -</p> -<p>Hiiaka heard the birds and laughed; then she chanted, and her voice rang through all -the forest: -<span class="pageNum" id="pb100">[<a href="#pb100">100</a>]</span></p> -<div class="lgouter"> -<p class="line">“Pana-ewa is a great lehua island; -</p> -<p class="line">A forest of ohias inland. -</p> -<p class="line">Fallen are the red flowers of the lehua,<a class="noteRef" id="n100.1src" href="#n100.1">2</a> -</p> -<p class="line">Spoiled are the red apples of the ohia,<a class="pseudoNoteRef" id="xd31e1865src" href="#n100.1">2</a> -</p> -<p class="line">Bald is the head of Pana-ewa; -</p> -<p class="line">Smoke is over the land; -</p> -<p class="line">The fire is burning.”</p> -</div> -<p class="first xd31e1714">—<i>Translated from a Hiiaka Chant.</i> -</p> -<p>Hiiaka hoped to make Pana-ewa angry by reminding him of seasons of destruction by -lava eruptions, which left bald lava spots in the midst of the upland forest. -</p> -<p>Pana-ewa, roused by his bird watchmen and stirred by the taunt of Hiiaka, said: “This -is Hiiaka, who shall be killed by me. I will swallow her. There is no road for her -to pass.” -</p> -<p>The old Hawaiians said that Pana-ewa had many bodies. He attacked Hiiaka in his fog -body, Kino-ohu, and threw around her his twisting fog-arms, chilling her and choking -her and blinding her. He wrapped her in the severe cold mantle of heavy mists. -</p> -<p>Hiiaka told her friend to hold fast to her girdle while she led the way, sweeping -aside the fog with her magic skirt. Then Pana-ewa took his body called the bitter -rain, ua-awa, the cold freezing rain which pinches and shrivels the skin. <span class="pageNum" id="pb101">[<a href="#pb101">101</a>]</span>He called also for the strong winds to bend down trees and smite his enemy, and lie -in tangled masses in her path. So the way was hard. -</p> -<p>Hiiaka swiftly swept her lightning skirt up against the beating rain and drove it -back. Again and again she struck against the fierce storm and against the destructive -winds. Sometimes she was beaten back, sometimes her arms were so weary that she could -scarcely move her skirt, but she hurled it over and over against the storm until she -drove it deeper into the forest and gained a little time for rest and renewal of strength. -</p> -<p>On she went into the tangled woods and the gods of the forest rose up against her. -They tangled her feet with vines. They struck her with branches of trees. The forest -birds in multitudes screamed around her, dashed against her, tried to pick out her -eyes and confuse her every effort. The god and his followers brought all their power -and enchantments against Hiiaka. Hiiaka made an incantation against these enemies: -</p> -<div class="lgouter"> -<p class="line">“Night is at Pana-ewa and bitter is the storm; -</p> -<p class="line">The branches of the trees are bent down; -</p> -<p class="line">Rattling are the flowers and leaves of the lehua; -</p> -<p class="line">Angrily growls the god Pana-ewa, -</p> -<p class="line">Stirred up inside by his wrath. -</p> -<p class="line xd31e1607">Oh, Pana-ewa! -</p> -<p class="line xd31e1607">I give you hurt, -</p> -<p class="line">Behold, I give the hard blows of battle.”</p> -</div> -<p><span class="pageNum" id="pb102">[<a href="#pb102">102</a>]</span></p> -<p>She told her friend to stay far back in the places already conquered, while she fought -with a bamboo knife in one hand and her lightning skirt in the other. Harsh noises -were on every hand. From each side she was beaten and sometimes almost crushed under -the weight of her opponents. Many she cut down with her bamboo knife and many she -struck with her lightning skirt. The two little birds flew over the battlefield and -saw Hiiaka nearly dead from wounds and weariness, and their own gods of the forest -lying as if asleep. They called to Pana-ewa: -</p> -<div class="lgouter"> -<p class="line">“Our gods are tired from fighting, -</p> -<p class="line">They sleep and rest.”</p> -</div> -<p class="first">Pana-ewa came and looked at them. He saw that they were dead without showing deep -injury, and wondered how they had been killed. The birds said, “We saw her skirt moving -against the gods, up and down, back and forth.” -</p> -<p>Again the hosts of that forest gathered around the young chiefess. Again she struggled -bitterly against the multitude of foes, but she was very, very tired and her arms -sometimes refused to lift her knife and skirt. The discouraged woman felt that the -battle was going against her, so she called for Pele, the goddess of fire. -</p> -<p>Pele heard the noise of the conflict and the voice of her sister. She called for a -body of her <span class="pageNum" id="pb103">[<a href="#pb103">103</a>]</span>own servants to go down and fight the powerful kupua. -</p> -<p>The Hawaiian legends give the name Ho-ai-ku to these reinforcements. This means “standing -for food” or “devourers.” Lightning storms were hurled against Pana-ewa, flashing -and cutting and eating all the gods of the forest. -</p> -<p>Hiiaka in her weariness sank down among the foes she had slain. -</p> -<p>The two little birds saw her fall and called to Pana-ewa to go and take the one he -had said he would “swallow.” He rushed to the place where she lay. She saw him coming -and wearily arose to give battle once more. -</p> -<p>A great thunderstorm swept down on Pana-ewa. As he had fought Hiiaka with the cold -forest winds, so Pele fought him with the storms from the pit of fire. Lightning drove -him down through the forest. A mighty rain filled the valleys with red water. The -kupuas were swept down the river beds and out into the ocean, where Pana-ewa and the -remnant of his followers were devoured by sharks. -</p> -<p>The Ho-ai-ku, as the legends say, went down and swallowed Pana-ewa, eating him up. -Thus the land above Hilo became a safe place for the common people. To this day it -is known by the name Pana-ewa. -<span class="pageNum" id="pb104">[<a href="#pb104">104</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1847"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1847src">1</a></span> Piper methysticum. <a class="fnarrow" href="#xd31e1847src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="n100.1"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#n100.1src">2</a></span> One ohia tree is supposed to bear apples, another flowers only, the flowers being -called lehua. There is much confusion in regard to these two trees even among botanists. <span class="fnarrow">↑ </span><a class="fnreturn" href="#n100.1src" title="Return to note 2(a) in text.">a</a> <a class="fnreturn" href="#xd31e1865src" title="Return to note 2(b) in text.">b</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.14" class="div1 chapter"><span class="pageNum">[<a href="#xd31e483">Contents</a>]</span><div class="divHead"> -<div class="figure"><img src="images/p104.png" alt="XIV" width="217" height="140"></div> -<h2 class="label">XIV</h2> -<h2 class="main">HOW HIIAKA FOUND WAHINE-OMAO</h2> -</div> -<div class="divBody"> -<p class="xd31e986"><span class="xd31e986init">T</span>he story of the journey of the youngest sister of Pele, the goddess of volcanic fires, -when seeking a husband for her oldest sister, has a simple and yet exceedingly human -element in the incidents which cluster around the finding of a faithful follower and -friend. It is a story of two girls attracted to each other by lovable qualities. Hiiaka -was a goddess with an attendant from the old Hawaiian fairyland—the Guardian of Ferns. -Then there was added the human helper, Wahine-omao, or “the light-colored woman.” -</p> -<p>While Hiiaka was journeying through the lower part of the forest which she had freed -from demons, the Guardian of Ferns said: “I hear the grunting of a pig, but cannot -tell whether it is before us or on one side. Where is it—from the sea or inland?” -</p> -<p>Hiiaka said: “This is a pig from the sea. It <span class="pageNum" id="pb105">[<a href="#pb105">105</a>]</span>is the Humuhumu-nukunuku-a-puaa. It is the grunting, angular pigfish. There is also -a pig from the land. There are two pigs. They are before us. They belong to a woman -and are for a gift—a sacrifice to the sister goddess who is over us two. This is Wahine-omao.” -</p> -<p>They walked on through the restful shadows of the forest and soon met a beautiful -woman carrying a little black pig and a striped, angular fish. Humuhumu means “grunting.” -Nuku-nuku means “cornered.” Puaa means “pig.” The Humuhumu-nukunuku-a-puaa was a fish -with a sharp-pointed back, grunting like a pig. It was the fish into which the fabled -demi-god Kamapuaa changed himself when fleeing from the destructive fires of Pele. -</p> -<p>Hiiaka greeted the stranger, “Love to you, O Wahine-omao.” -</p> -<p>The woman replied: “It is strange that you two have my name while your eyes are unknown -to me. What are your names and where do you go?” -</p> -<p>The sister of Pele concealed their names. “I am Ku and Ka is the name of my friend. -A troublesome journey is before us beyond the waters of Hilo and the kupuas [demons] -dwelling there and along the hard paths over the cliffs of the seacoast even to the -steady blowing winds of Kohala.” -<span class="pageNum" id="pb106">[<a href="#pb106">106</a>]</span></p> -<p>The newcomer looked longingly into the eyes of the young chiefess and said: “I have -a great desire for that troublesome journey, but this pig is a sacrifice for the goddess -of the crater. Shall I throw away the pig and go with you?” -</p> -<p>Hiiaka told her to hurry on, saying: “If your purpose is strong to go with us, take -your sacrifice pig to the woman of the pit. Then come quickly after us. You will find -us. While you go say continually, ‘O Ku! O Ka! O Ku! O Ka!’ When you arrive at the -pit throw the pig down into the fire and return quickly, saying, ‘O Ku! O Ka!’ until -you find us.” -</p> -<p>The woman said: “I will surely remember your words, but you are so beautiful and have -such power that I think you are Pele. Take my pig now and end my trouble.” Then she -started to throw herself and her offerings on the ground before Hiiaka. -</p> -<p>Hiiaka forbade this and explained that the offering must be taken as had been vowed. -</p> -<p>Then the woman took her sacred gifts and went up through the woods to the crater, -saying over and over, “O Ku! O Ka!” all the time realizing that new activity and life -were coming to her and that she was moving as swiftly as the wind. In a little while -she stood on the high point above the crater called Kolea—the place where birds rested. -Before her lay a great <span class="pageNum" id="pb107">[<a href="#pb107">107</a>]</span>circular plain, black-walled, full of burning lava leaping up in wonderful fire-dances -and boiling violently around a group of beautiful women. She called to Pele: -</p> -<div class="lgouter"> -<p class="line">“E Pele e! Here is my sacrifice—a pig. -</p> -<p class="line">E Pele e! Here is my gift—a pig. -</p> -<p class="line">Here is a pig for you, -</p> -<p class="line">O goddess of the burning stones. -</p> -<p class="line">Life for me. Life for you. -</p> -<p class="line">The flowers of fire wave gently. -</p> -<p class="line">Here is your pig.”—<i>Amama.</i></p> -</div> -<p class="first">The woman threw the pig and the fish over the edge into the mystic fires beneath and -leaned over, looking down into the deadliness of the fire and smoke which received -the sacrifice. Flaming hands leaped up, caught the gifts and drew them down under -the red surface. But in a moment there was a rush upward of a fountain of lava and -hurled up with it she saw the body of the little black pig tossing in the changing -jets of fire. -</p> -<p>Down it went again into the whirling, groaning fires of the underworld. Then she knew -that the sacrifice had been accepted and that she was free from her vow of service -to Pele. Every tabu upon her free action had been removed and she was free—free to -do according to her own wish. Then she saw one of the women of the pit slowly changing -into an old woman lying on <span class="pageNum" id="pb108">[<a href="#pb108">108</a>]</span>a mat of fire apart from the others. It was Pele who was always growing more and more -jealous and angry with Hiiaka. -</p> -<p></p> -<div class="figure p108width" id="p108"><img src="images/p108.jpg" alt="SUNSET OVER LEAHI, THE FORTIFIED CRATER OF OAHU" width="720" height="435"><p class="figureHead">SUNSET OVER LEAHI, THE FORTIFIED CRATER OF OAHU</p> -</div><p> -</p> -<p>Pele called from the pit of fire, “O woman! have you seen two travellers?” -</p> -<p>When she learned that they had been seen going on their journey she charged her new -worshipper to go with Hiiaka and always spy upon her movements. -</p> -<p>Wahine-omao became angry and cried out: “When I came here I thought you were beautiful -with the glory of fire resting on you. Your sisters are beautiful, but you are a harsh -old woman. Your eyes are red. Your eyebrows and hair are burned. You are the woman -with scorched eyelids.” Then she ran from the crater, saying, “O Ku! O Ka!” Her feet -seemed to be placed on a swift-moving cloud and in a few moments she was dropped by -the side of Hiiaka. -</p> -<p>The three women, Hiiaka, the powerful, Pau-o-palae, the fairy of the ferns, and Wahine-omao, -the brave and beautiful young woman of the forest, went on toward Hilo. They came -to a grove of ohia, or native apple, trees, and the new friend begged them to rest -for a little while in this place, for it was her father’s home. -</p> -<p>Hiiaka hesitated, saying: “I am afraid that you would entangle me, O friend! Some -one <span class="pageNum" id="pb109">[<a href="#pb109">109</a>]</span>is waiting below whom I must see. Our journey cannot end.” -</p> -<p>“Oh,” said the woman, “I intend not to stay. Stepping sideways was my thought to see -my family dwelling in this house—then journey on.” -</p> -<p>They turned aside through the red-fruited tall ohia trees to a resting-place called -Papa-lau-ahi, or the fireleaf of lava spread out flat like a board. This has always -been a resting-place for travellers coming across the island to Hilo Bay. There they -greeted friends and rested, but Hiiaka thought lovingly of another friend, Hopoe, -far dearer to her than any one else. Tears rolled down her cheeks. -</p> -<p>Wahine-omao said, “Why do you weep, O friend?” The reply came: “Because of my friend -who lives over by that sea far below us. The smoke of the fire-anger of our sister-lord -is falling over toward my friend Hopoe.” -</p> -<p>Wahine-omao said: “One of our people truly lives over there. We know and love her -well, but her name is Nana-huki. The name is given because when looking at you her -eyes are like a cord pulling you to her.” -</p> -<p>“Yes,” said Hiiaka, “that is her name, but for me she had the sweet-scented hala wreaths -and the beautiful wreaths of the red blossoms of the lehua and baskets of the most -delicious treasures of the sea. So my name for her is Hopoe.” -<span class="pageNum" id="pb110">[<a href="#pb110">110</a>]</span></p> -<p>The name Hopoe may mean “one encircled,” as with leis, or wreaths, or as with loving -arms, or possibly it might convey the idea of one set apart in a special class or -company. Both thoughts might well be included in the deep love of the young goddess -for a human friend. -</p> -<p>The time came for the three women to hasten on their way. The final alohas were said. -The friends rubbed noses in the old Hawaiian way and went down to Hilo. -</p> -<p>Hiiaka looked again from the upland over to the distant seacoast and wailed: -</p> -<div class="lgouter"> -<p class="line">“My journey opens to Kauai. -</p> -<p class="line">Loving is my thought for my aikane, -</p> -<p class="line">My bosom friend— -</p> -<p class="line">Hopoe—my sweet-scented hala. -</p> -<p class="line">Far will we go; -</p> -<p class="line">Broad is the land; -</p> -<p class="line">Perhaps Kauai is the end.”</p> -</div> -<p class="first">Thus Hiiaka sent her loving thoughts over forest and rugged lava plains to her dearest -friend even while she opened her heart to another friend who served her with the utmost -faithfulness and love all the rest of her eventful journey. -<span class="pageNum" id="pb111">[<a href="#pb111">111</a>]</span></p> -</div> -</div> -<div id="ch1.15" class="div1 chapter"><span class="pageNum">[<a href="#xd31e494">Contents</a>]</span><div class="divHead"> -<h2 class="label">XV</h2> -<h2 class="main">HIIAKA CATCHING A GHOST</h2> -</div> -<div class="divBody"> -<p class="xd31e1822"><span class="xd31e1822init">H</span>iiaka, the sister of Pele, and the goddess of ferns, and their new friend Wahine-omao, -were hastening through the forests above the bay of Hilo. They came near a native -house. Two girls were lying on a mat near the doorway. The girls saw the strangers -and with hearts full of hospitality cried: “O women strangers, stop at our house and -eat. Here are dried fish and the kilu-ai [a-little-calabash-full-of-poi, the native -food].” It was all the food the girls had, but they offered it gladly. -</p> -<p>Hiiaka said: “One of us will stop and eat. Two of us will pass on. We are not hungry.” -The truth was that Wahine-omao of the light skin needed food like any one not possessing -semi-divine powers. -</p> -<p>So Wahine-omao stopped and ate. She saw that the girls were kupilikia (stirred-up-with-anxiety) -and asked them why they were troubled. -</p> -<p>“Our father,” they said, “went to the sea to fish in the night and has not returned. -We fear that he is in trouble.” -</p> -<p>Hiiaka heard the words and looked toward the <span class="pageNum" id="pb112">[<a href="#pb112">112</a>]</span>sea. She saw the spirit of that man coming up from the beach with an ipu-holoholona -(a-calabash-for-carrying fish-lines, etc.) in his hands. -</p> -<p>She charged the girls to listen carefully while she told them about their father, -saying: “You must not let tears fall or wailing tones come into your voices. Your -father has been drowned in the sea during the dark night. The canoe filled with water. -The swift-beating waters drove your father on to the reef of coral and there his body -lies. The spirit was returning home, but now sees strangers and is turning aside. -I will go and chase that spirit from place to place until it goes back to the place -where it left its house—the body supposed to be dead. Let no one eat until my work -is done.” -</p> -<p>Hiiaka looked again toward the sea. The spirit was wandering aimlessly from place -to place with its calabash thrown over its shoulder. It was afraid to come near the -strangers and yet did not want to go back to the body. Hiiaka hastened after the ghost -and drove it toward the house where the girls were living. She checked it as it turned -to either side and tried to dash away into the forest. She pushed it into the door -and called the girls in. They saw the ghost as if it were the natural body. They wept -and began to beseech Hiiaka to bring him back to life. -<span class="pageNum" id="pb113">[<a href="#pb113">113</a>]</span></p> -<p>She told them she would try, but they must remember to keep the bundle of tears inside -the eyes. She told them that the spirit must take her to the body and they must wait -until the rainbow colors of a divine chief came over their house. Then they would -know that their father was alive. But if a heavy rain should fall they would know -he was not alive and need not restrain their cries. -</p> -<p>As Hiiaka rose to pass out of the door the ghost leaped and disappeared. Hiiaka rushed -out and saw the ghost run to the sea. She leaped after it and followed it to a great -stone lying at the foot of a steep precipice. There the heana (dead body) was lying. -It was badly torn by the rough coral and the face had been bitten by eels. Around -it lay the broken pieces of the shattered canoe. Hiiaka washed the body in the sea -and then turned to look for the ghost, but it was running away as if carried by a -whirlwind. -</p> -<p>Hiiaka thrust out her “strong hand of Kilauea.” This meant her power as one of the -divine family living in the fire of the volcano. She thrust forth this power and turned -the spirit back to the place where the body was lying. She drove the ghost to the -side of the body and ordered it to enter, but the ghost thought that it would be a -brighter and happier life if it could be free among the blossoming trees and fragrant -ferns of the forest, so <span class="pageNum" id="pb114">[<a href="#pb114">114</a>]</span>tried again to slip away from the house in which it had lived. -</p> -<p>Hiiaka slapped the ghost back against the body and told it to go in at the bottom -of a foot. She slapped the feet again and again, but it was very hard to push the -ghost inside. It tried to come out as fast as Hiiaka pushed it in. Then Hiiaka uttered -an incantation, while she struck the feet and limbs. The incantation was a call for -the gift of life from her friends of the volcano. -</p> -<div class="lgouter"> -<p class="line">“O the top of Kilauea! -</p> -<p class="line">O the five ledges of the pit! -</p> -<p class="line">The taboo fire of the woman. -</p> -<p class="line">When the heavens shake, -</p> -<p class="line">When the earth cracks open [earthquakes], -</p> -<p class="line">Man is thrown down, -</p> -<p class="line">Lying on the ground. -</p> -<p class="line">The lightning of Kane [a great god] wakes up. -</p> -<p class="line">Kane of the night, going fast. -</p> -<p class="line">My sleep is broken up. -</p> -<p class="line">E ala e! Wake up! -</p> -<p class="line">The heaven wakes up. -</p> -<p class="line">The earth inland is awake. -</p> -<p class="line">The sea is awake. -</p> -<p class="line xd31e1295">Awake you. -</p> -<p class="line xd31e1295">Here am I.”—<i>Amama (The prayer is done).</i></p> -</div> -<p class="first">By the time this chant was ended Hiiaka had forced the ghost up to the hips. There -was a hard struggle—the ghost trying to go back and yet yielding to the slapping and -going further and further into the body. -<span class="pageNum" id="pb115">[<a href="#pb115">115</a>]</span></p> -<p>Then Hiiaka put forth her hand and took fresh water, pouring it over the body, chanting -again: -</p> -<div class="lgouter"> -<p class="line">“I make you grow, O Kane! -</p> -<p class="line">Hiiaka is the prophet. -</p> -<p class="line">This work is hers. -</p> -<p class="line">She makes the growth. -</p> -<p class="line">Here is the water of life. -</p> -<p class="line">E ala e! Awake! Arise! -</p> -<p class="line">Let life return. -</p> -<p class="line">The taboo [of death] is over. -</p> -<p class="line">It is lifted. -</p> -<p class="line">It has flown away.”—<i>Amama.</i></p> -</div> -<p class="first">—These were ancient chants for the restoration of life— -</p> -<p>All this time she was slapping and pounding the spirit into the body. It had gone -up as far as the chest. Then she took more fresh water and poured it over the eyes, -dashing it into the face. The ghost leaped up to the mouth and eyes—choking noises -were made—the eyes opened faintly and closed again, but the ghost was entirely in -the body. Slowly life returned. The lips opened and breath came back. -</p> -<p>The healing power of Hiiaka restored the places wounded by coral rocks and bitten -by eels. Then she asked him how he had been overcome. He told her he had been fishing -when a great kupua came in the form of a mighty wave falling upon the boat, filling -it full of water. -<span class="pageNum" id="pb116">[<a href="#pb116">116</a>]</span></p> -<p>The fisherman said that he had tried to bail the water out of his canoe, when it was -hurled down into the coral caves, and he knew nothing more until the warm sun shone -in his face and his eyes opened. Hiiaka told him to stand up, and putting out her -strong hand lifted him to his feet. -</p> -<p>He stood shaking and trembling, trying to move his feet. Little by little the power -of life came back and he walked slowly to his house. -</p> -<p>Hiiaka called for the glory of a divine chief to shine around them. Among the ancient -Hawaiians it was believed that the eyes of prophets could tell the very family to -which a high chief belonged by the color or peculiar appearance of the light around -the individual even when a long distance away. Thus the watching anxious girls and -the friends of Hiiaka knew that the ghost had gone back into the body and the fisherman -had been brought back to life. -</p> -<p></p> -<div class="figure p116width"><img src="images/p116.png" alt="Winged fish." width="152" height="103"></div><p> -<span class="pageNum" id="pb117">[<a href="#pb117">117</a>]</span></p> -</div> -</div> -<div id="ch1.16" class="div1 chapter"><span class="pageNum">[<a href="#xd31e505">Contents</a>]</span><div class="divHead"> -<h2 class="label">XVI</h2> -<h2 class="main">HIIAKA AND THE SEACOAST KUPUAS</h2> -</div> -<div class="divBody"> -<p class="xd31e1246"><span class="xd31e1246init">K</span>upuas were legendary monsters which could change themselves into human beings at will. -They were said to have come from far-off lands with the early settlers. They had descendants -who lived along the seacoast or in out-of-the-way places inland. They were always -ready to destroy and often devour any strangers passing near them. Frequently they -were sharks which had a shark mouth although appearing like men. This mouth was between -the shoulders and was concealed by a cape thrown carefully over the back. As human -beings they would mingle with their fellows and go out in the sea, bathing and surf-riding, -but when they went into the water they would dive under, assume their shark form, -and catch some one of the bathers. They would carry the body to some under-water cave, -where it could be devoured. All other sea monsters were given human qualities—some -were helpful to men and some were destructive. -</p> -<p>Fabled monsters lived on land. Some of these were gigantic lizards, probably the legendary -<span class="pageNum" id="pb118">[<a href="#pb118">118</a>]</span>memory of the crocodiles of their ancient home in India. Some were the great clouds -floating in the heavens. Peculiar rocks, trees, precipices, waterfalls, birds, indeed -everything with or without life, might be given human and supernatural power and called -kupuas. After a time various objects began to have worshippers who became priests -supposed to be endowed with the qualities of the objects worshipped. These, in the -later days, have been considered sorcerers or witches, receiving the name kupuas. -</p> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Makaukiu</span></h3> -</div> -<div class="divBody"> -<p class="first">Hiiaka, the sister of Pele, the goddess of volcanoes, by her magic power was able -to find and destroy many of these mysterious monsters. She had two companions as she -journeyed along the eastern coast of the island Hawaii. Their way was frequently very -wearisome as they climbed down steep precipices into valleys and gulches and then -had to climb up on the other side. -</p> -<p></p> -<div class="figure p118width" id="p118"><img src="images/p118.jpg" alt="A STORM ON MT. HALEAKALA, MAUI" width="720" height="436"><p class="figureHead">A STORM ON MT. HALEAKALA, MAUI</p> -</div><p> -</p> -<p>In one valley beautiful clear sea-water invited the girls to bathe. Two of them threw -aside their tapa clothes and ran down to the beach. Hiiaka bade them wait, telling -them this was the home of Makaukiu, a very ferocious monster. But the girls thought -they could see any evil <span class="pageNum" id="pb119">[<a href="#pb119">119</a>]</span>one, if living in that pure, clear water, so they laughed at their friend and went -to the edge of the water. Hiiaka took some fragrant ti-leaves, made a little bundle -and threw it into the sea. The girls made ready to leap and swim, when suddenly Makaukiu -appeared just below the surface, catching and shaking the leaves. -</p> -<p>The girls fled inland to higher ground, but Hiiaka stood at the edge of the sea. The -sea monster tried to catch her in his great mouth. He lashed the water into foam, -trying to strike her with his tail. He tried to wash her into the sea by pushing great, -whirling waves against her, but Hiiaka struck him with the mighty forces of lightning -and fire which she had in her magic skirt. Soon he was dead and his body floated on -the water until the tide swept it out to sink in the deep sea. The place where this -monster was slain was given his name and is still called “The Swimming-Hole of Makaukiu.” -</p> -</div> -</div> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Mahiki</span></h3> -</div> -<div class="divBody"> -<p class="first">The Hawaiians say that the desire for battle was burning in the heart of Hiiaka and -she longed to kill Mahiki, who lived near Waipio Valley—one of the most beautiful -of all the valleys of the Hawaiian Islands. Mahiki was a whirlwind. When he saw the -girls coming he fled <span class="pageNum" id="pb120">[<a href="#pb120">120</a>]</span>inland, hiding himself in a cloud of dust. Whenever the girls came toward him he fled -swiftly to a new place. They could not catch and destroy him. -</p> -<p>As they were following the whirlwind they heard some one calling. They stopped and -found two persons without bones—the bodies were flesh, soft and yielding, yet of human -form. Hiiaka had pity on them, so she took the ribs of a long leaf and pushed them -into the soft bodies, where they became bones. Then the two could stand. After a time -they could use their new bones in their legs and walk. -</p> -</div> -</div> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Pili and Noho</span></h3> -</div> -<div class="divBody"> -<p class="first">Hiiaka remembered that there were two dragons in the river Wailuku, a river of swift -cascades and beautiful waterfalls near Hilo, so she turned back filled with the wish -to destroy them and free the people from that danger. -</p> -<p>At the place where the people crossed the river were two things which looked like -large, flat logs tossing in the water. Any person wishing to cross the river would -lay fish, sweet potatoes, and other kinds of food on the logs. When these things disappeared -the logs would act sometimes as a bridge and sometimes as a boat, taking those who -had given presents across the river. These <span class="pageNum" id="pb121">[<a href="#pb121">121</a>]</span>logs were the great tongues of the dragons Pili-a-moo and Noho-a-moo, <i>i.e.</i>, the dragon Pili and the dragon Noho. -</p> -<p>Hiiaka and her two companions came to the river side. The travellers called for an -open way across. -</p> -<p>One dragon said to the other, “Here comes one of our family.” -</p> -<p>The other said: “What of that? She can cross if she pays. If she does not give our -price, she shall not go over in this place.” -</p> -<p>Hiiaka ordered the dragons to prepare her way, but they refused. Then she taunted -them as slaves, ordering them to bring vegetable food and fish. The dragons became -angry and thrashed the water into whirlpools, trying to catch the travellers and pull -them into the river. The people from far and near gathered to the place of this strange -conflict. -</p> -<p>A chief laughed at Hiiaka, saying, “These are dragon-gods, and yet you dispute with -them!” -</p> -<p>Hiiaka said, “Yes, they are dragon-gods, but when I attack them they will die.” -</p> -<p>The chief offered to make any bet desired that she could not injure the dragons. -</p> -<p>Hiiaka said, “I have no property, but I wager my body, my life, against your property -that the dragons die.” -</p> -<p>Then began a great conflict along the banks <span class="pageNum" id="pb122">[<a href="#pb122">122</a>]</span>and in the swift waters. Hiiaka struck the dragons with her magic skirt in which was -concealed the divine power of lightning. They tried to escape, but Hiiaka struck again -and again and killed them, changing the bodies into blocks of stone. Then she called -the chief, saying, “I have made the way safe for your people and you; I give back -your property and the land of the dragons.” -</p> -<p>Hiiaka and her friends turned north again and hastened to Waipio Valley to catch Mahiki—the -demon of the whirlwind. He ran down to meet her and threw dust all over them, then -fled inland to the mountains. Hiiaka chanted: -</p> -<div class="lgouter"> -<p class="line">“I am above Waipio, -</p> -<p class="line">My eyes look sharply down. -</p> -<p class="line">I have gone along the path -</p> -<p class="line">By the sea of Makaukiu, -</p> -<p class="line">Full flowing like the surf. -</p> -<p class="line">I have seen Mahiki, -</p> -<p class="line">I have seen that he is evil, -</p> -<p class="line">Evil, very evil indeed.”</p> -</div> -</div> -</div> -<div class="div2 section"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h3 class="main"><span class="sc">Moo-lau</span></h3> -</div> -<div class="divBody"> -<p class="first">Then Hiiaka thought of Moo-lau, who was the great dragon-god of the district Kohala. -He had a great multitude of lesser gods as his servants. -<span class="pageNum" id="pb123">[<a href="#pb123">123</a>]</span></p> -<p>Hiiaka clearly and sweetly called for the dragon-gods to prepare a way for her and -also to bring gifts for herself and her companions. -</p> -<p>Moo-lau answered, “You have no path through my lands unless you have great strength -or can pay the price.” -</p> -<p>Then began one of the great legendary battles of ancient Hawaiian folk-lore. Hiiaka, -throwing aside her flower-wreaths and common clothes, took her lightning pa-u (skirt) -and attacked Moo-lau. He fought her in his dragon form. He breathed fierce winds against -her. He struck her with his swift-moving tail. He tried to catch her between his powerful -jaws. He coiled and twisted and swiftly whirled about, trying to knock her down, but -she beat him with her powerful hands in which dwelt some of the divine power of volcanoes. -She struck his great body with her magic skirt in which dwelt the power of the lightning. -Each pitted supernatural powers against the other. Each struck with magic force and -each threw out magic strength to ward off deadly blows. They became tired, very tired, -and, turning away from each other, sought rest. Again they fought and again rested. -</p> -<p>Hiiaka chanted an incantation, or call for help: -<span class="pageNum" id="pb124">[<a href="#pb124">124</a>]</span></p> -<div class="lgouter"> -<p class="line">“Moo-lau has a dart -</p> -<p class="line">Of the wood of the uhi-uhi;<a class="noteRef" id="xd31e2150src" href="#xd31e2150">1</a> -</p> -<p class="line">A god is Moo-lau, -</p> -<p class="line">Moo-lau is a god!”</p> -</div> -<p class="first">This was a spirit-call going out from Hiiaka. It broke through the clouds hanging -on the sides of the mountains. It pierced the long, long way to the crater of Kilauea. -It roused the followers of the fire-goddess. A host of destructive forces, swift as -lightning, left the pit of fire to aid Hiiaka. -</p> -<p>Meanwhile Moo-lau had sent his people to spy out the condition of Hiiaka. Then he -called for all the reptile gods of his district to help him. He rallied all the gnomes -and evil powers he could order to come to his aid and make a mighty attack. -</p> -<p>When the battle seemed to be going against her, suddenly the Ho-ai-ku men and the -Ho-ai-ka women, the destructive gnomes from the crater, broke in a storm upon Moo-lau -and his demons. Oh, how the little people from the pit devoured and destroyed the -dragon army! The slaughter of the reptile horde was quickly accomplished and Hiiaka -soon saw the body of her enemy the dragon-god trampled underfoot. -</p> -<p>When the god Mahiki saw that Moo-lau was slain and his army defeated he raised a great -<span class="pageNum" id="pb125">[<a href="#pb125">125</a>]</span>cloud of dust and fled far off around the western side of the island. The whirlwind -was one of the earth-monsters which even the sister of the goddess of volcanoes could -not destroy. -</p> -<p>Many were the evil demi-gods who tried to hinder Hiiaka in her journey along the east -coast of the island Hawaii. Sharks fought her from the seas. The gnomes and dragons -of valley and forest tried to destroy her. Even birds of evil omen came into the fight -against her, but she conquered and killed until the land was freed from its enemies -and the people of the districts along the sea could journey in comparative safety. -</p> -<p>Pau-o-palae, the goddess of ferns, met the chief of this land which had been freed -from the power of the dragon. She saw him swimming in the sea and, forgetting her -companions, leaped in to sport with him. They at once decided to be married. Then -she turned aside to his new home, leaving Hiiaka and Wahine-omao to go on after Lohiau. -</p> -<p></p> -<div class="figure p125width"><img src="images/p125.png" alt="Heraldic lion." width="143" height="153"></div><p> -<span class="pageNum" id="pb126">[<a href="#pb126">126</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e2150" lang="la"> -<p class="footnote" lang="la"><span class="fnlabel"><a class="noteRef" href="#xd31e2150src">1</a></span> Smilax Sandwicensis. <a class="fnarrow" href="#xd31e2150src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.17" class="div1 chapter"><span class="pageNum">[<a href="#xd31e516">Contents</a>]</span><div class="divHead"> -<div class="figure"><img src="images/p126.png" alt="XVII" width="383" height="332"></div> -<h2 class="label">XVII</h2> -<h2 class="main">LOHIAU</h2> -</div> -<div class="divBody"> -<p class="xd31e986"><span class="xd31e986init">T</span>he story of Hiiaka’s journey over the seas which surround the Hawaiian Islands, and -through dangers and perplexities, cannot be fully told in the limits of these short -stories. There are several versions, so only the substance of all can be given. -</p> -<p>On each island she slew dragons which had come from the ancient traditional home of -the Polynesians, India. She destroyed many evil-minded gnomes and elves; fought the -au-makuas and the demi-gods of land and sea; found the body of Lohiau put away in -a cave and watched over by the dragon-women who had been defeated by Pele when in -her long sleep she chanted <span class="pageNum" id="pb127">[<a href="#pb127">127</a>]</span>the songs of the Winds of Kauai. She slew the guardians of the cave, carried the body -to a house where she used powerful chants for restoration. She captured the wandering -ghost of Lohiau and compelled it again to take up its home in the body, and then with -Lohiau and Wahine-omao made the long journey to her home in the volcano. From the -island of Hawaii to the island Kauai, and along the return journey Hiiaka’s path was -marked with experiences beneficial to the people whom she passed. This must all be -left untold except the story of Lohiau’s restoration to life and the conflict with -Pele. -</p> -<p>As Hiiaka and her friend came near the island Kauai, Hiiaka told Wahine-omao that -Lohiau was dead and that she saw the spirit standing by the opening of a cave out -on the pali of Haena. -</p> -<p>Then she chanted to Lohiau: -</p> -<div class="lgouter"> -<p class="line">“The lehua is being covered by the sand, -</p> -<p class="line">A little red flower remains on the plain, -</p> -<p class="line">The body is hidden in the stones, -</p> -<p class="line">The flower is lying in the path. -</p> -<p class="line">Very useful is the water of Kaunu.”</p> -</div> -<p class="first">Thus she told the ghost that she would give new life even as dew on a thirsty flower. -They landed and met Lohiau’s sisters and friends. -</p> -<p>Hiiaka asked about the death of Lohiau, and one sister said, “His breath left him -and the body <span class="pageNum" id="pb128">[<a href="#pb128">128</a>]</span>became yellow.” Hiiaka said: “There was no real reason for death, but the two women -dragons took his spirit and held it captive. I will try to bring him back. Great is -the magic power and strength of the two dragons and I am not a man, and may not win -the victory. I will have something to eat, and then will go. You must establish a -tabu for twenty days, and there must be quiet. No one can go to the mountains, nor -into the sea. You must have a house made of ti<a class="noteRef" id="xd31e2193src" href="#xd31e2193">1</a> leaves for the dead body and make it very tight on all sides.” -</p> -<p></p> -<div class="figure p128width" id="p128"><img src="images/p128.jpg" alt="LOHIAU" width="466" height="720"><p class="figureHead">LOHIAU</p> -</div><p> -</p> -<p>The next day they made the house. Hiiaka commanded that a door be made toward the -east. Then Hiiaka said, “Let us open the door of the house.” When this was done, Hiiaka -said: “To-morrow let the tabu be established on land and sea. To-morrow we commence -our work.” -</p> -<p>She made arrangements to go to the cave in the precipice at dawn. Rain came down in -floods and a strong wind swept the face of the precipice. A fog clung fast to the -hills. The water rushed in torrents to the sea. It was an evil journey to Lohiau. -</p> -<p>At sunrise they went on through the storm. Hiiaka uttered this incantation: -<span class="pageNum" id="pb129">[<a href="#pb129">129</a>]</span></p> -<div class="lgouter"> -<p class="line">“Our halas greet the inland precipice, -</p> -<p class="line">In the front of the calling hill. -</p> -<p class="line">Let it call, -</p> -<p class="line">You are calling to me. -</p> -<p class="line">Here is the great hill outside. -</p> -<p class="line">It is cold, -</p> -<p class="line">Cold for us.”</p> -</div> -<p class="first">The dragons shouted for them to stay down, or they would destroy them on the rocks. -But the small spirit voice of Lohiau called for Hiiaka to come and get him. -</p> -<p>Hiiaka chanted to Lohiau, telling him they would save him. As they went up, stones -in showers fell around and upon them. One large stone struck Hiiaka in the breast, -and she fell off the pali. Then they began to get up and sticks of all kinds fell -upon them again, forcing Hiiaka over the precipice. -</p> -<p>The dragons leaped down on Hiiaka, trying to catch her in their mouths and strike -her with their tails. Hiiaka struck them with her magic skirt, and their bodies were -broken. -</p> -<p>The spirits of the dragons went into other bodies and leaped upon Hiiaka roaring, -and biting and tearing her body. She swung her skirt up against the dragons, and burned -their bodies to ashes. The dragons again took new bodies for the last and most bitter -battle. -<span class="pageNum" id="pb130">[<a href="#pb130">130</a>]</span></p> -<p>Hiiaka told Wahine-omao to cover her body with leaves and sticks near the pali and -in event of her death to return with the tidings to Hawaii. -</p> -<p>One dragon caught Hiiaka and bent her over. The other leaped upon Hiiaka, catching -her around the neck and arm. One tried to pull off the pa-u and tear it to pieces. -</p> -<p>Pau-o-palae saw the danger. From her home on the island Hawaii, she saw the dragons -shaking Hiiaka. Then she sent her power and took many kinds of trees and struck the -dragons. The roots twisted around the dragons, entangling their feet and tails, and -scratching eyes and faces. -</p> -<p>The dragons tried to shake off the branches and roots—the leaf bodies of the wilderness, -and one let go the pa-u of Hiiaka, and the other let go the neck. Pau-o-palae called -all the wind bodies of the forest and sent them to aid Hiiaka, the forces of the forest, -and the wind spirits. -</p> -<p>At last Hiiaka turned to say farewell to Wahine-omao because the next fight with the -dragons in their new bodies might prove fatal. -</p> -<p>The dragons were now stronger than before. They leaped upon her, one on each side. -The strong winds blew and the storm poured upon her, while the dragons struck her -to beat her down. But all kinds of ferns were leaping up <span class="pageNum" id="pb131">[<a href="#pb131">131</a>]</span>rapidly around the place where the dragons renewed the fight. The ferns twisted and -twined around the legs and bodies of the dragons. -</p> -<p>Hiiaka shook her magic skirt and struck them again and again, and the bodies of these -dragons were broken in pieces. Then the wind ceased, the storm passed away, and the -sky became clear. But it was almost evening and darkness was falling fast. -</p> -<p>The natives have for many years claimed that Hiiaka found the time too short to climb -the precipice, catch the ghost of Lohiau and carry it and the body down to the house -prepared for her work, therefore she uttered this incantation: -</p> -<div class="lgouter"> -<p class="line">“O gods! Come to Kauai, your land. -</p> -<p class="line">O pearl-eyed warrior (an idol) of Halawa! -</p> -<p class="line">O Kona! guardian of our flesh! -</p> -<p class="line">O the great gods of Hiiaka! -</p> -<p class="line">Come, ascend, descend, -</p> -<p class="line">Let the sun stop over the river of Hea. -</p> -<p class="line">Stand thou still, O sun!”</p> -</div> -<p class="first">The sun waited and its light rested on the precipice and pierced the deep shadows -of the cave in which the body lay while Hiiaka sought Lohiau. -</p> -<p>Hiiaka heard the spirit voice saying, “Moving, moving, you will find me in a small -coconut calabash fastened in tight.” Hiiaka followed <span class="pageNum" id="pb132">[<a href="#pb132">132</a>]</span>the spirit voice and soon saw a coconut closed up with feathers. Over the coconut -a little rainbow was resting. She caught the coconut and went back to the body of -Lohiau. It had become very dark in the cave, but she did not care, this was as nothing -to her. She took the bundle of the body of Lohiau and said: “We have the body and -the spirit, we are ready now to go down to our house.” -</p> -<p>Then she called the spirits of the many kinds of ferns of Pau-o-palae to take the -body down. The fern servants of Pau-o-palae carried the bundle of the body down to -the house. -</p> -<p>Hiiaka said to her friend: “You ask how the spirit can be restored into the body. -It is hard and mysterious and a work of the gods. We must gather all kinds of ferns -and maile and lehua and flowers from the mountains. We must take wai-lua (flowing -water) and wai-lani (rain) and put them into new calabashes to use in washing the -body. Then pray. If my prayer is not broken [interrupted or a mistake made], he will -be alive. If the prayer is broken four times, life will not return.” -</p> -<p>The servants of Pau-o-palae, the goddess of ferns, brought all manner of sweet-scented -ferns, flowers, and leaves to make a bed for the body of Lohiau, and to place around -the inside of the house as fragrant paths by which <span class="pageNum" id="pb133">[<a href="#pb133">133</a>]</span>the gods could come to aid the restoration to life. -</p> -<p>There were many prayers, sometimes to one class of gods and sometimes to another. -The following prayer was offered to the au-makuas, or ghost-gods, residing in cloud-land -and revealing themselves in different cloud forms: -</p> -<div class="lgouter"> -<p class="line">“Dark is the prayer rising up to Kanaloa, -</p> -<p class="line">Rising up to the ancient home Kealohilani. -</p> -<p class="line">Look at the kupuas above sunset! -</p> -<p class="line">Who are the kupuas above? -</p> -<p class="line">The black dog of the heavens, -</p> -<p class="line">The yellow dog of Ku in the small cloud, -</p> -<p class="line">Ku is in the long cloud, -</p> -<p class="line">Ku is in the short cloud, -</p> -<p class="line">Ku is in the cloud of red spots in the sky. -</p> -<p class="line">Listen to the people of the mountains, -</p> -<p class="line">The friends of the forest, -</p> -<p class="line">The voices of the heavens. -</p> -<p class="line">The water of life runs, life is coming, -</p> -<p class="line">Open with trembling, to let the spirit in, -</p> -<p class="line">A noise rumbling, -</p> -<p class="line">The sound of Ku. -</p> -<p class="line">The lover sent for is coming. -</p> -<p class="line">I, Hiiaka, am coming. -</p> -<p class="line">The lover of my sister Pele, -</p> -<p class="line">The sister of life, -</p> -<p class="line">Is coming to life again. -</p> -<p class="line">Live, Live.”</p> -</div> -<p class="first">After each one of the prayers and incantations the body was washed in the kind of -water needed <span class="pageNum" id="pb134">[<a href="#pb134">134</a>]</span>for each special ceremony. Thus days passed by; some legends say ten days, some say -a full month. At last the body was ready for the incoming of the spirit. -</p> -<p>The coconut shell in which the spirit had been kept was held against the body, the -feet and limbs were slapped, and the body rubbed by Wahine-omao while Hiiaka continued -her necessary incantations until the restoration to life was complete. -</p> -<p>Many, many days had passed since the fiery and impetuous Pele had sent her youngest -sister after the lover Lohiau. In her restlessness Pele had torn up the land in all -directions around the pit of fire with violent earthquakes. She had poured her wrath -in burning floods of lava over all the southern part of the island. She had broken -her most solemn promise to Hiiaka. -</p> -<p>Whenever she became impatient at the delay of the coming of Lohiau, she would fling -her scorching smoke and foul gas over Hiiaka’s beautiful forests—and sometimes would -smite the land with an overflow of burning lava. -</p> -<p>Sometimes she would look down over that part of Puna where Hopoe dwelt and hurl spurts -of lava toward her home. At last she had yielded to her jealous rage and destroyed -Hopoe and her home and then burned the loved spots of restful beauty belonging to -Hiiaka. -<span class="pageNum" id="pb135">[<a href="#pb135">135</a>]</span></p> -<p>Hiiaka had seen Pele’s action as she had looked back from time to time on her journey -to Kauai. Even while she was bringing Lohiau back to life, her love for her own home -revealed to her the fires kindled by Pele, and she chanted many songs of complaint -against her unfaithful sister. -</p> -<p>Hiiaka loyally fulfilled her oath until she stood with Lohiau on one of the high banks -overlooking Ka-lua-Pele, the pit of Pele in the volcano Kilauea. Down below in the -awful majesty of fire were the sisters. -</p> -<p>Wahine-omao went down to them as a messenger from Hiiaka. One of the legends says -that Pele killed her; another says that she was repulsed and driven away; others say -that Pele refused to listen to any report of the journey to Kauai and hurled Wahine-omao -senseless into a hole near the fire-pit, and raved against Hiiaka for the long time -required in bringing Lohiau. -</p> -<p>Hiiaka at last broke out in fierce rebellion against Pele. On the hill where they -stood were some of the lehua trees with their brilliant red blossoms. She plucked -the flowers, made wreaths, and going close to Lohiau hung them around his neck. -</p> -<p>All through the long journey to the crater Lohiau had been gaining a full appreciation -of the bravery, the unselfishness, and the wholly lovable character of Hiiaka. He -had proposed <span class="pageNum" id="pb136">[<a href="#pb136">136</a>]</span>frequently that they be husband and wife. Now, as they stood on the brink of the crater -with all the proof of Pele’s oath-breaking around them Hiiaka gave way entirely. She -chanted while she fastened the flowers tightly around him and while her arms were -playing around his neck: -</p> -<div class="lgouter"> -<p class="line">“Hiiaka is the wife. -</p> -<p class="line">Caught in the embrace with the flowers. -</p> -<p class="line">The slender thread is fast. -</p> -<p class="line">Around him the leis from the land of the lehuas are fastened. -</p> -<p class="line">I am the wife—The clouds are blown down -</p> -<p class="line">Hiding the sea at Hilo.”</p> -</div> -<p class="first">Lohiau had no longer any remnant of affection for Pele. Hiiaka had fulfilled her vow -and Pele had broken all her promises. Lohiau and Hiiaka were now husband and wife. -Pele had lost forever her husband of the long sleep. -</p> -<p>Pele was uncontrollable in her jealous rage. One of the legends says that even while -Lohiau and Hiiaka were embracing each other Pele ran up the hill and threw her arms -around his feet and black lava congealed over them. Then she caught his knees and -then his body. Lava followed every clasp of the arms of Pele, until at last his whole -body was engulfed in a lava flow. His spirit leaped from the body into some clumps -of trees and ferns not far away. -</p> -<p>Another legend says that Pele sent her brother <span class="pageNum" id="pb137">[<a href="#pb137">137</a>]</span>Lono-makua, with his helpers, to kindle eruptions around Lohiau and Hiiaka. This could -not harm Hiiaka, for she was at home in the worst violence of volcanic flames, but -it meant death to Lohiau. -</p> -<p>Lono-makua kindled fires all around Lohiau, but for a long time refrained from attacking -him. -</p> -<p>Hiiaka could not see the pit as clearly as Lohiau, so she asked if Pele’s fires were -coming. He chanted: -</p> -<div class="lgouter"> -<p class="line">“Hot is this mountain of the priest. -</p> -<p class="line">Rain is weeping on the awa. -</p> -<p class="line">I look over the rim of the crater. -</p> -<p class="line">Roughly tossing is the lava below. -</p> -<p class="line">Coming up to the forest— -</p> -<p class="line">Attacking the trees— -</p> -<p class="line">Clouds of smoke from the crater.”</p> -</div> -<p class="first">The lava came up, surrounding them. Tossing fountains of lava bespattered them. Wherever -any spot of his body was touched Lohiau became stone. He uttered incantations and -used all his powers as a sorcerer-chief. The lava found it difficult to overwhelm -him. Pele sent increased floods of burning rock upon him. Lohiau’s body was all turned -to stone. His spirit fled from the pit to the cool places of a forest on a higher -part of the surrounding mountains. -</p> -<p>Hiiaka was crazed by the death of Lohiau. She had fought against the eruption; now -she <span class="pageNum" id="pb138">[<a href="#pb138">138</a>]</span>caught the lava, tore it to pieces, and broke down the walls toward the innermost -depths of their lava home. She began to open the pit for the coming of the sea. -</p> -<p>Pele and her sisters were frightened. Pele called Wahine-omao from her prison and -listened to the story of Hiiaka’s faithfulness. Chagrined and full of self-blame, -she told Wahine-omao how to restore happiness to her friend. -</p> -<p>Wahine-omao went to Hiiaka and softly chanted by the side of the crazy one who was -breaking up the pit. She told the story of the journey after Lohiau and the possibility -of seeking the wandering ghost. -</p> -<p>Hiiaka turned from the pit and sought Lohiau. Many were the adventures in ghost-land. -At last the ghost was found. Lohiau’s body was freed from the crust of lava and healed -and the ghost put back in its former home. A second time Hiiaka had given life to -Lohiau. -</p> -<p>Hiiaka and Lohiau went to Kauai, where, as chief and chiefess, they lived happily -until real death came to Lohiau. -</p> -<hr class="tb"><p> -</p> -<p>Then Hiiaka returned to her place in the Pele family. It was said that Wahine-omao -became the wife of Lono-makua, the one kindling volcanic fire. -<span class="pageNum" id="pb139">[<a href="#pb139">139</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e2193"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2193src">1</a></span> Ti or ki or lauki, Cordyline terminalis. <a class="fnarrow" href="#xd31e2193src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.18" class="div1 chapter"><span class="pageNum">[<a href="#xd31e527">Contents</a>]</span><div class="divHead"> -<h2 class="label">XVIII</h2> -<h2 class="main">THE ANNIHILATION OF KEOUA’S ARMY</h2> -</div> -<div class="divBody"> -<p class="xd31e1064"><span class="xd31e1064init">A</span>lmost exactly thirty-four years before Kapiolani defied the worship of the fire-goddess -Pele, Keoua, a high chief, lost a large part of his army near the volcano Kilauea. -This was in November, 1790. -</p> -<p>Ka-lani-opuu had been king over the island Hawaii. When he died in 1782, he left the -kingdom to his son Kiwalao, giving the second place to his nephew Kamehameha. -</p> -<p>War soon arose between the cousins. Kamehameha defeated and killed the young king. -Kiwalao’s half-brother Keoua escaped to his district Ka-u, on the southwestern side -of the island. His uncle Keawe-mau-hili escaped to his district Hilo on the southeastern -side. -</p> -<p>For some years the three factions practically let each other alone, although there -was desultory fighting. Then the high chief of Hilo accepted Kamehameha as his king -and sent his sons to aid Kamehameha in conquering the island Maui. -</p> -<p>Keoua was angry with his uncle Keawe-mau-hili. He attacked Hilo, killed his uncle -and <span class="pageNum" id="pb140">[<a href="#pb140">140</a>]</span>ravaged Kamehameha’s lands along the northeastern side of the island. -</p> -<p></p> -<div class="figure p140width" id="p140"><img src="images/p140.jpg" alt="TWO MAORI GIRLS IN ANCIENT GREETING" width="488" height="720"><p class="figureHead">TWO MAORI GIRLS IN ANCIENT GREETING</p> -</div><p> -</p> -<p>Kamehameha quickly returned from Maui and made an immediate attack on his enemy, who -had taken possession of a fertile highland plain called Waimea. From this method of -forcing unexpected battle came the Hawaiian saying, “The spear seeks Waimea like the -wind.” -</p> -<p>Keoua was defeated and driven through forests along the eastern side of Mauna Kea -(The white mountain) to Hilo. Then Kamehameha sent warriors around the western side -of the island to attack Keoua’s home district. Meanwhile, after a sea fight in which -he defeated the chiefs of the islands Maui and Oahu, he set his people to building -a great temple chiefly for his war-god Ka-ili. This was the last noted temple built -on all the islands. -</p> -<p>Keoua heard of the attack on his home, therefore he gave the fish-ponds and fertile -lands of Hilo to some of his chiefs and hastened to cross the island with his army -by way of a path near the volcano Kilauea. He divided his warriors into three parties, -taking charge of the first in person. They passed the crater at a time of great volcanic -activity. A native writer, probably Kamakau, in the native newspaper <i>Kuokoa</i>, 1867, describes the destruction of the central part of this army by an awful explosion -from Kilauea. <span class="pageNum" id="pb141">[<a href="#pb141">141</a>]</span>He said: “Thus was it done. Sand, ashes, and stones grew up from the pit into a very -high column of fire, standing straight up. The mountains of Mauna Kea and Mauna Loa -were below it. The people even from Ka-wai-hae [a seaport on the opposite side of -the mountains] saw this wonderful column with fire glowing and blazing to its very -top. When this column became great it blew all to pieces into sand and ashes and great -stones, which for some days continued to fall around the sides of Kilauea. Men, women, -and children were killed. Mona, one of the army, who saw all this but who escaped, -said that one of the chiefesses was ill and some hundreds of the army had delayed -their journey to guard her and so escaped this death.” -</p> -<p>Dibble, the first among the missionaries to prepare a history of the islands, gave -the following description of the event: -</p> -<p>“Keoua’s path led by the great volcano of Kilauea. There they encamped. In the night -a terrific eruption took place, throwing out flame, cinders, and even heavy stones -to a great distance and accompanied from above with intense lightning and heavy thunder. -In the morning Keoua and his companions were afraid to proceed and spent the day in -trying to appease the goddess of the volcano, whom they supposed they had offended -the day before by rolling stones <span class="pageNum" id="pb142">[<a href="#pb142">142</a>]</span>into the crater. But on the second night and on the third night also there were similar -eruptions. On the third day they ventured to proceed on their way, but had not advanced -far before a more terrible and destructive eruption than any before took place; an -account of which, taken from the lips of those who were part of the company and present -in the scene, may not be an unwelcome digression. -</p> -<p>‘The army of Keoua set out on their way in three different companies. The company -in advance had not proceeded far before the ground began to shake and rock beneath -their feet and it became quite impossible to stand. Soon a dense cloud of darkness -was seen to rise out of the crater, and almost at the same instant the electrical -effect upon the air was so great that the thunder began to roar in the heavens and -the lightning to flash. It continued to ascend and spread abroad until the whole region -was enveloped and the light of day was entirely excluded. The darkness was the more -terrific, being made visible by an awful glare from streams of red and blue light -variously combined that issued from the pit below, and being lit up at intervals by -the intense flashes of lightning from above. Soon followed an immense volume of sand -and cinders which were thrown in high heaven and came down in a destructive shower -for many <span class="pageNum" id="pb143">[<a href="#pb143">143</a>]</span>miles around. Some few persons of the forward company were burned to death by the -sand and cinders and others were seriously injured. All experienced a suffocating -sensation upon the lungs and hastened on with all possible speed. -</p> -<p>‘The rear body, which was nearest the volcano at the time of the eruption, seemed -to suffer the least injury, and after the earthquake and shower of sand had passed -over, hastened forward to escape the dangers which threatened them, and rejoicing -in mutual congratulations that they had been preserved in the midst of such imminent -peril. -</p> -<p>‘But what was their surprise and consternation when, on coming up with their comrades -of the centre party, they discovered them all to have become corpses. Some were lying -down, and others sitting upright clasping with dying grasp their wives and children -and joining noses (their form of expressing affection) as in the act of taking a final -leave. So much like life they looked that they at first supposed them merely at rest, -and it was not until they had come up to them and handled them that they could detect -their mistake. Of the whole party, including women and children, not one of them survived -to relate the catastrophe that had befallen their comrades. The only living being -they found was a solitary hog, in company with <span class="pageNum" id="pb144">[<a href="#pb144">144</a>]</span>one of the families which had been so suddenly bereft of life. In those perilous circumstances, -the surviving party did not even stay to bewail their fate, but, leaving their deceased -companions as they found them, hurried on and overtook the company in advance at the -place of their encampment.’ -</p> -<p>“Keoua and his followers, of whom the narrator of this scene were a part, retreated -in the direction they had come. On their return, they found their deceased friends -as they had left them, entire and exhibiting no other marks of decay than a sunken -hollowness in their eyes; the rest of their bodies was in a state of entire preservation. -They were never buried, and their bones lay bleaching in the sun and rain for many -years.” -</p> -<p>A blast of sulphurous gas, a shower of heated embers, or a volume of heated steam -would sufficiently account for this sudden death. Some of the narrators who saw the -corpses affirm that, though in no place deeply burnt, yet they were thoroughly scorched.” -</p> -<p>Keoua’s prophets ascribed this blow from the gods to their high chief’s dislike of -Hilo and gift to sub-chiefs of the fish-ponds, which were considered the favorite -food-producers for offerings to Hiiaka, the youngest member of the Pele family. -<span class="pageNum" id="pb145">[<a href="#pb145">145</a>]</span></p> -<p>Kamehameha’s prophets said that this eruption was the favor of the gods on his temple -building. -</p> -<p>The people said it was proof that Pele had taken Kamehameha under her especial protection -and would always watch over his interests and make him the chief ruler. -</p> -<p></p> -<div class="figure p145width"><img src="images/p145.png" alt="Kamehameha." width="190" height="399"><p class="figureHead">Kamehameha.</p> -</div><p> -<span class="pageNum" id="pb146">[<a href="#pb146">146</a>]</span></p> -</div> -</div> -<div id="ch1.19" class="div1 chapter"><span class="pageNum">[<a href="#xd31e538">Contents</a>]</span><div class="divHead"> -<h2 class="label">XIX</h2> -<h2 class="main">DESTRUCTION OF KAMEHAMEHA’S FISH-PONDS</h2> -</div> -<div class="divBody"> -<p class="xd31e938"><span class="xd31e938init">M</span>ount Hualalai is on the western side of the island Hawaii. It has been announced as -an extinct volcano because few signs of volcanic life appear at present; but in the -year 1801 there was a very violent eruption from the <span class="corr" id="xd31e2393" title="Source: fo9t">foot</span> of the mountain, and the expectation of future action is so strong that scientists -classify Hualalai as “active.” -</p> -<p>Ellis, writing in 1824, says: “This eruption of 1801 poured over several villages, -destroyed a number of plantations and extensive fish-ponds, filled up a deep bay twenty -miles in length, and formed the present coast. An Englishman who saw the eruption -has frequently told us that he was astonished at the irresistible impetuosity of the -torrent. Stone walls, trees, and houses all gave way before it. Even large masses -or rocks of ancient lava, when surrounded by the fiery stream, soon split into small -fragments and falling into the burning mass appeared to melt again while borne by -it down the mountain side. <span class="pageNum" id="pb147">[<a href="#pb147">147</a>]</span>Numerous offerings were presented and many hogs were thrown alive into the stream -to appease the anger of the gods, by whom they supposed it was directed, and to stay -its devastating course. All seemed unavailing until one day King Kamehameha went to -the flowing lava, attended by a large retinue of chiefs and priests, and as the most -valuable offering he could make, cut off part of his own hair which was always considered -sacred and threw it into the torrent. In a day or two the lava ceased to flow. The -gods, it was thought, were satisfied. The people attributed this escape to the influence -of Kamehameha with the deities of the volcanoes.” -</p> -<p>There are several very interesting “blowholes” in this lava. When the lava struck -the waves, the surface and sides were hardened, but the red molten mass inside rolled -on into the sea. Thus many sea-caves were formed, into which waves beat violently -with every incoming tide. If the shore end of a cave broke open, a fine outlet was -made for the torrents which were hurled up through the opening in splendid fountains -of spray. -</p> -<p>The account in the <i>Kuokoa</i>, a newspaper published in the native language, in 1867, adds to the story of the -foreigner the element of superstition, and is practically as follows: -</p> -<p>Pele began to eat Hue-hue, a noted breadfruit<a class="noteRef" id="xd31e2407src" href="#xd31e2407">1</a> <span class="pageNum" id="pb148">[<a href="#pb148">148</a>]</span>forest owned by Kamehameha. She was jealous of him and angry because he was stingy -in his offerings of breadfruit from the tabu grove of Hue-hue. This was the place -where the eruption broke out. -</p> -<p>After she had destroyed the breadfruit grove, she went in her river of fire down to -the seashore to take Kamehameha’s fish-ponds. She greatly desired the awa fish with -the mullet in the fish-pond at Kiholo, and she wanted the aku or bonita in the fish-pond -at Ka-ele-hulu-hulu. She became a roaring flood, widely spread out, hungry for the -fish. -</p> -<p>Kamehameha was very much ashamed for the evil which had come upon the land and the -destruction of his fish-ponds. Villages had been overwhelmed. Several coconut<a class="noteRef" id="xd31e2415src" href="#xd31e2415">2</a> groves had been destroyed, and lava land was built out into the sea. -</p> -<p>There were no priests who could stop this a-a eruption by their priestly skill. Their -powers were dulled in the presence of Pele. They offered pigs and fruits of all kinds, -throwing them into the fire. They uttered all their known incantations and prayers. -They called to the au-makuas (ancestor ghost-gods), but without avail. -</p> -<p>Kamehameha sent for Ka-maka-o-ke-akua <span class="pageNum" id="pb149">[<a href="#pb149">149</a>]</span>(The-eye-of-the-god), one of the prophets of Pele, and said: “You are a prophet of -Pele. I have sent for you because I am much distressed by the destruction of the land -and the ponds by the sea. How can I quiet the anger of Pele?” -</p> -<p>The prophet bowed his head for a time, then, looking up, said, “The anger of the god -will cease when you offer sacrifice to her.” -</p> -<p>The king said, “Perhaps you will take the sacrifice.” -</p> -<p>The prophet said: “From the old time even until now there has been no prophet or priest -of the mo-o or dragon clan who has done this thing. It would not please the goddess. -The high chief of the troubled land, with a prophet or priest, is the only one who -can make peace. He must take his own offering to the fire as to an altar in a temple. -Then the anger of the goddess will be satisfied and the trouble ended.” -</p> -<p>Kamehameha said: “I am afraid of Pele. Perhaps I shall be killed.” -</p> -<p>The prophet replied, “You shall not die.” -</p> -<p>The king prepared offerings and sacrifices for Pele and, as a royal priest, went to -the place where the lava was still pouring in floods out of its new-born crater. -</p> -<p>Kaahumanu, the queen, and many other high chiefs and chiefesses thought they would -go and die with him if Pele should persist in punishing <span class="pageNum" id="pb150">[<a href="#pb150">150</a>]</span>him. One of the high chiefesses, Ululani, had lost a child some time before. This -child after death was given to Pele with sacrifices and ceremonies which would make -it one of the ghost-gods connected with the Pele family. -</p> -<p></p> -<div class="figure p150width" id="p150"><img src="images/p150.jpg" alt="TWISTED LAVA AT THE FOOT OF MT. VESUVIUS, ITALY" width="457" height="720"><p class="figureHead">TWISTED LAVA AT THE FOOT OF MT. VESUVIUS, ITALY</p> -</div><p> -</p> -<p>A prophet told Kaahumanu: “The Pele who is in the front of this outburst of fire is -not strange to us. It is the child of Ululani.” -</p> -<p>Kaahumanu took Ululani with her to the side of the lava flow. -</p> -<p>There they saw the lava like a river of fire flowing toward the west, going straight -down to the sea with leaping flames and uplifting fountains of smoke. There was a -very strong flashing light breaking out at the front of the descending lava. -</p> -<p>Ululani asked, “Who is that very strange fire in front of Pele?” The fire was active -as if it had life in itself. -</p> -<p>The prophet replied: “That is the child among the au-makuas. That is your first-born.” -</p> -<p>Then came great winds and a mighty storm. Houses were overturned and trees blown down. -</p> -<p>Kamehameha and the prophet went up to the side of the lava and placed offerings and -sacrifices in the flowing fire. They prayed to Pele, but the fire burned on. Kamehameha -then cut some of the hair from his head and threw it in the fire as his last offering, -thus giving himself <span class="pageNum" id="pb151">[<a href="#pb151">151</a>]</span>to the god of fire. Then they came away and soon the fire went out. -</p> -<p>It should be remembered that in recent years, when a lava flow came down on the city -of Hilo, threatening its destruction, Princess Ruth, one of the last of the Kamehameha -family, went from Honolulu to Hilo and up to the river of lava with the feeling that -a Kamehameha who was under the especial protection of Pele could intercede for the -welfare of the people. It is certain that she came at a very opportune time, for the -eruption ceased in a day or so. -</p> -<p></p> -<div class="figure p151width"><img src="images/p151.png" alt="Breadfruit." width="274" height="192"><p class="figureHead">Breadfruit.</p> -</div><p> -<span class="pageNum" id="pb152">[<a href="#pb152">152</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e2407"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2407src">1</a></span> Native ulu = Artocarpus incisa. <a class="fnarrow" href="#xd31e2407src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd31e2415"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2415src">2</a></span> Cocos nucifera. <a class="fnarrow" href="#xd31e2415src" title="Return to note 2 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch1.20" class="div1 chapter"><span class="pageNum">[<a href="#xd31e549">Contents</a>]</span><div class="divHead"> -<div class="figure"><img src="images/p152.png" alt="XX" width="234" height="176"></div> -<h2 class="label">XX</h2> -<h2 class="main">KAPIOLANI AND PELE</h2> -</div> -<div class="divBody"> -<p class="xd31e1425"><span class="xd31e1425init">T</span>he story of the high chiefess Kapiolani and her conflict with Pele, the goddess of -Kilauea, in December, 1824, is historic. It belongs, however, to the volcanoes of -the Hawaiian Islands, and is more important than any myth. -</p> -<p>Kapiolani was the daughter of Keawe-mau-hili, who was the high chief of the district -of Hilo. He was the uncle of Kiwalao, the young king of the island Hawaii, who was -killed by Kamehameha’s warriors when Kamehameha became king of that island. -</p> -<p>Kapiolani as a little child was in the camp with her father at the time of the battle. -She was in danger of death, but some men carried her over <span class="pageNum" id="pb153">[<a href="#pb153">153</a>]</span>the mountains through a multitude of difficulties back to Hilo. She became a tall, -portly woman, with keen black eyes and an engaging countenance, a queen in appearance -when with other chiefs or chiefesses. She was not a queen, nor was she even a princess, -although by blood relationship she belonged to the royal family. She was the wife -of Na-ihe, who was the high chief of the district of Kona on the western side of the -island Hawaii. -</p> -<p>Na-ihe (The spears) was said to be the national orator or best speaker on government -affairs among the chiefs. Kapiolani (The-bending-arch-of-heaven) was very intelligent, -quick-witted, and fearless. They were both so influential that they were chosen by -the great Kamehameha as members of his council of chiefs and were retained by his -son Liholiho, or Kamehameha II. -</p> -<p>When the missionaries of the American Board from Boston arrived, April 4, 1820, at -Kailua Bay on the western coast of Hawaii, they landed in territory nominally controlled -by Na-ihe and Kapiolani, although at that particular time the young king, Liholiho, -and his court were in Kona, and were the real rulers. -</p> -<p>However, when the missionaries had reduced the language to writing and had begun to -print leaflets for spelling and reading, in 1822, Na-ihe and Kapiolani were among -the first chiefs to <span class="pageNum" id="pb154">[<a href="#pb154">154</a>]</span>welcome instruction and accept Christianity as far as they could understand it. -</p> -<p>In 1823 a delegation of missionaries went around the island Hawaii. They visited the -volcano Kilauea and wrote the first really good description of the crater and its -activity. The natives were astonished to see the perfect safety of the missionaries, -although the worship and tabus of Pele were absolutely ignored. Ohelo<a class="noteRef" id="xd31e2474src" href="#xd31e2474">1</a> berries and strawberries growing on the brink of the crater were freely eaten and -the lake of fire explored without even a thought of fear of the goddess. -</p> -<p>In the course of their journey the missionaries met a priestess of Pele. The priestess, -assuming a haughty air, said: “I am Pele, I shall never die. Those who follow me, -if part of their bones are taken to Kilauea, will live in the bright fire there.” -A missionary said, “Are you Pele?” She said, “Yes, I am Pele,” then proceeded to state -her powers. A chief of low rank who had been a royal messenger under Kamehameha, and -who was making the journey with the missionaries, interrupted the woman, saying: “Then -it is true, you are Pele, and have destroyed the land, killed the people, and have -spoiled the fishing-grounds. If I were the king I would throw you into the sea.” The -priestess was quick-witted <span class="pageNum" id="pb155">[<a href="#pb155">155</a>]</span>and said that truly she had done some harm, but the rum of the foreigners was far -more destructive. -</p> -<p>All this prepared the way for Kapiolani to attempt to break down the worship of the -fire-goddess. It must be remembered that Kapiolani had been under the influence of -thoughtful civilization only about three years when she decided that she would attack -the idolatry which, of all idol worship, was the most firmly entrenched in the hearts -of her people because it was founded on the mysterious forces of nature. She accepted -implicitly the word of the missionaries, that their God was the one god of nature. -Therefore she had rejected the fire-goddess with all the other deities formerly worshipped -in Hawaii. She was, however, practically alone in her determination to strike a blow -against the worship of Pele. -</p> -<p>Priests of Pele were numerous on the island Hawaii. Women were among those of highest -rank in that priesthood. Many of the personal followers of Kapiolani were worshippers. -Even Na-ihe, her husband, had not been able to free himself from superstitious fears. -When Kapiolani said that she was going to prove the falsity of the worship of Pele, -there was a storm of heartfelt opposition. The priests and worshippers of Pele honestly -believed that divine <span class="pageNum" id="pb156">[<a href="#pb156">156</a>]</span>punishment would fall on her. Those who were Christians were afraid that some awful -explosion might overwhelm the company, as a large body of warriors had been destroyed -thirty-four years before. -</p> -<p>Na-ihe, still strongly under the influence of superstition, urged her not to go. All -this opposition arose from her warm friends. When her determination was seen to be -immovable, some of the priests of Pele became bitterly angry and in their rage prophesied -most awful results. -</p> -<p>When Kapiolani left her home in Kona her people, with great wailing, again attempted -to persuade her to stay with them. The grief, stimulated by fear of things supernatural, -was uncontrollable. The people followed their chiefess some distance with prayers -and tears. -</p> -<p>For more than a hundred miles she journeyed, usually walking, sometimes having a smooth -path, but again having to cross miles of the roughest, most rugged and sharp-edged -lava on the island Hawaii. At last the party came to the vicinity of the volcano. -This was not by the present road, but along the smoother, better way, used for centuries -on the south side of the crater toward the ocean. -</p> -<p>Toward the close of the day they crossed steaming cracks and chasms and drew nearer -<span class="pageNum" id="pb157">[<a href="#pb157">157</a>]</span>to the foul-smelling, gaseous clouds of smoke which blew toward them from the great -crater. Here a priestess of Pele of the highest rank came to meet the party and turn -them away from the dominions of the fire-goddess unless they would offer appropriate -sacrifices. She knew Kapiolani’s purpose, and determined to frustrate it. -</p> -<p>Formerly there had been a temple near the brink of the crater on the southeast side. -This, according to Ellis, bore the name Oala-laua. He says, “It was a temple of Pele, -of which Ka-maka-a-ke-akua (The-eye-of-God), a distinguished soothsayer who died in -the reign of Kamehameha, was many years priest.” The temple was apparently deserted -at the time of the overthrow of the tabu in 1819, and the priests had gone to the -lower and better cultivated lands of Puna, where they had their headquarters. However, -they still worshipped Pele and sacrificed to her. -</p> -<p>This priestess who faced Kapiolani was very haughty and bold. She forbade her to approach -any nearer to the volcano on pain of death at the hands of the furious goddess Pele. -</p> -<p>“Who are you?” asked Kapiolani. -</p> -<p>“I am one in whom the God dwells.” -</p> -<p>“If God dwells in you, then you are wise and can teach me. Come and sit down.” -</p> -<p>The priestess had seen printed pages or heard <span class="pageNum" id="pb158">[<a href="#pb158">158</a>]</span>about them, so she drew out a piece of kapa, or paper made from the bark of trees,<a class="noteRef" id="xd31e2503src" href="#xd31e2503">2</a> and saying that this was a letter from Pele began to read or rather mumble an awful -curse. -</p> -<p>The people with Kapiolani were hushed into a terrified silence, but she listened quietly -until the priestess, carried beyond her depth, read a confused mass of jumbled words, -and unintelligible noises, which she called “The dialect of the ancient Pele.” -</p> -<p>Then Kapiolani took her spelling-book, and a little book of a few printed hymns, and -said: “You have pretended to deliver a message from your god, but we have not understood -it. Now I will read you a message which you can understand, for I, too, have a letter.” -Then she read clearly the Biblical sentences printed in the spelling-book and some -of the hymns. The priestess was silenced. -</p> -<p>Meanwhile, the missionaries at Hilo, a hundred and fifty miles from Kona, heard that -Kapiolani had started on this strenuous undertaking. They felt that some one of the -Christian teachers should be with her. Mr. Ruggles had been without shoes for several -months and could not go. Mr. Goodrich, the other missionary stationed at Hilo, was -almost as badly off, but was more accustomed <span class="pageNum" id="pb159">[<a href="#pb159">159</a>]</span>to travelling barefoot. So he went up through the tangled masses of sharp-edged lava, -grass, strong-leaved ferns, and thick woods to meet the chiefess as she came to the -crater. -</p> -<p>Kapiolani passed the priestess, went on to the crater, met Mr. Goodrich, and was much -affected by the effort he had made to aid her in her attempt to break down the worship -of Pele. It was now evening, and a hut was built to shelter her until the next day -came, when she could have the opportunity of descending into the crater. -</p> -<p>Mr. Richards, a missionary, later wrote as follows: “Along the way to the volcano -she was accosted by multitudes and entreated not to proceed. She answered, ‘If I am -destroyed, then you may all believe in Pele, but if I am not, you must all turn to -the true writings.’ ” -</p> -<p>The great crater at that time had a black ledge or shelf, below which the active lakes -and fountains of fire, in many places, broke through and kept turbulent a continually -changing mass over five miles in circumference. Here in the large cones built up by -leaping lava, the natives said, were the homes of the family of Pele. Here the deities -amused themselves in games. The roaring of the furnaces and crackling of flames was -the music of drums beaten for the accompaniment of the household dances. The red flaming -surge was the surf wherein they played. -<span class="pageNum" id="pb160">[<a href="#pb160">160</a>]</span></p> -<p>As the morning light brought a wonderful view of the Lua Pele (The-pit-of-Pele) with -its great masses of steam and smoke rising from the immense field of volcanic activity -below, and as the rush of mighty waves of lava broke again and again against the black -ledge with a roar exceeding that of a storm-driven surf beating upon rocky shores, -and as fierce explosions of gases bursting from the underworld in a continual cannonade, -deafened the ears of the company, Kapiolani prepared to go down to defy Pele. -</p> -<p></p> -<div class="figure p160width" id="p160"><img src="images/p160.jpg" alt="SMOKE COLUMN OVER MT. PELÉE, MARTINIQUE, 1902" width="439" height="720"><p class="figureHead">SMOKE COLUMN OVER MT. PELÉE, MARTINIQUE, 1902</p> -<p class="first">(3 miles high)</p> -</div><p> -</p> -<p>This must have been one of the few grand scenes of history. There was the strong, -brave convert to Christianity standing above the open lake of fire, the red glowing -lava rolling in waves below, with rough blocks of hardened lava on every side, the -locks (Pele’s hair) of the fire-goddess, torn out and whirling around in the air, -the timid fearful faces of the people and their attitude of terror and anxiety showing -the half-hope that the tabu might be broken and the half-dread lest the evil spirit -might breathe fire upon them and destroy them at once. -</p> -<p>Mr. Richards says: “A man whose duty it was to feed Pele, by throwing berries and -the like into the volcano, entreated her to go no farther. ‘And what,’ said she, ‘will -be the harm?’ The man replied, ‘You will die by <span class="pageNum" id="pb161">[<a href="#pb161">161</a>]</span>Pele.’ Kapiolani answered, ‘I shall not die by your god. That fire was kindled by -my God.’ The man was silent and she went onward, descending several hundred feet, -and there joined in a prayer to Jehovah. She also ate the berries consecrated to Pele, -and threw stones into the volcano.” -</p> -<p>Bingham in his “Sandwich Islands” says: “Then with the terrific bellowing and whizzing -of the volcanic gases they mingled their voices in a solemn hymn of praise to the -true God, and at the instance of the chiefess, Alapai, one of Kapiolani’s attendants, -led them in prayer.” -</p> -<p>The party returned to the brink of the crater, and journeyed down to Hilo. -</p> -<p>Alexander in the “History of the Hawaiian People” says, “This has justly been called -one of the greatest acts of moral courage ever performed.” -</p> -<p>Richards states that the leader of Kapiolani’s party said to him: “All the people -of the district saw that she was not injured and have pronounced Pele to be powerless.” -</p> -<p>The influence of Kapiolani against this most influential form of idolatrous worship -was felt throughout the whole nation. -</p> -<p>In 1836, twelve years later, Rev. Titus Coan wrote about the coming of many natives -into a Christian life. He says: “In 1836, twelve <span class="pageNum" id="pb162">[<a href="#pb162">162</a>]</span>years after the visit of Kapiolani, among these converts was the High Priest of the -volcano. He was more than six feet tall, and was of lofty bearing. He had been an -idolater, a drunkard, an adulterer, a robber, and a murderer. His sister was more -haughty and stubborn. She, too, was tall and majestic in her bearing. At length she -yielded and with her brother became a docile member of the church.” -</p> -<p>But it was Lord Tennyson who set down for posterity the heroic deed of the great queen -in the following beautiful poem: -</p> -<p></p> -<div class="figure p162width"><img src="images/p162.png" alt="Shell." width="203" height="186"></div><p> -<span class="pageNum" id="pb163">[<a href="#pb163">163</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e2474"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2474src">1</a></span> Vaccinium penduliformis—var. reticulatum. <a class="fnarrow" href="#xd31e2474src" title="Return to note 1 in text.">↑</a></p> -</div> -<div id="xd31e2503"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2503src">2</a></span> Plants used for kapa were wauke, olona, mamaki, poulu, akala, hau, maaloa, and the -mulberry. <a class="fnarrow" href="#xd31e2503src" title="Return to note 2 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<div class="figure"><img src="images/p163.png" alt="KAPIOLANI." width="414" height="186"></div> -<h2 class="main">KAPIOLANI.</h2> -<div class="lgouter"> -<div class="lg"> -<h4>I.</h4> -<p class="line">When from the terrors of Nature a people have fashion’d and worship a Spirit of Evil</p> -<p class="line">Blest be the Voice of the Teacher who calls to them, -</p> -<p class="line xd31e1295">“Set yourselves free!”</p> -</div> -<div class="lg"> -<h4>II.</h4> -<p class="line">Noble the Saxon who hurled at his Idol a valorous weapon in olden England!</p> -<p class="line">Great, and greater, and greatest of women, island heroine Kapiolani</p> -<p class="line">Clomb the mountain, and flung the berries and dared the Goddess, and freed the people -</p> -<p class="line xd31e1295">Of Hawa-i-ee!</p> -</div> -<div class="lg"> -<h4>III.</h4> -<p class="line">A people believing that Peelè the Goddess would wallow in fiery riot and revel -</p> -<p class="line xd31e1295">On Kilauea,</p> -<p class="line">Dance in a fountain of flame with her devils or shake with her thunders and shatter -her island,</p> -<p class="line">Rolling her anger</p> -<p class="line">Thro’ blasted valley and flowing forest in blood-red cataracts down to the sea!</p> -</div> -<p><span class="pageNum" id="pb164">[<a href="#pb164">164</a>]</span></p> -<div class="lg"> -<h4>IV.</h4> -<p class="line">Long as the lava-light -</p> -<p class="line xd31e1295">Glares from the lava-lake, -</p> -<p class="line xd31e1295">Dazing the starlight;</p> -<p class="line">Long as the silvery vapor in daylight, -</p> -<p class="line xd31e1295">Over the mountain</p> -<p class="line">Floats, will the glory of Kapiolani be mingled with either on Hawa-i-ee.</p> -</div> -<div class="lg"> -<h4>V.</h4> -<p class="line">What said her Priesthood? -</p> -<p class="line xd31e1295">“Woe to this island if ever a woman should handle or gather the berries of Peelè!</p> -<p class="line">Accursed were she!</p> -<p class="line">And woe to this island if ever a woman should climb to the dwelling of Peelè the Goddess!</p> -<p class="line">Accursed were she!”</p> -</div> -<div class="lg"> -<h4>VI.</h4> -<p class="line">One from the Sunrise</p> -<p class="line">Dawned on His people and slowly before him -</p> -<p class="line xd31e1295">Vanished shadow-like -</p> -<p class="line xd31e1295">Gods and Goddesses,</p> -<p class="line">None but the terrible Peelè remaining as Kapiolani -</p> -<p class="line xd31e1295">Ascended her mountain,</p> -<p class="line">Baffled her priesthood, -</p> -<p class="line xd31e1295">Broke the Taboo, -</p> -<p class="line xd31e1295">Dipt to the crater,</p> -<p class="line">Called on the Power adored by the Christian and crying, “I dare her, let Peelè avenge -herself!”</p> -<p class="line">Into the flame-billows dashed the berries, and drove the demon from Hawa-i-ee.</p> -</div> -</div> -<p><span class="pageNum" id="pb165">[<a href="#pb165">165</a>]</span></p> -</div> -</div> -</div> -<div id="pt2" class="div0 part"> -<h2 class="label">PART II</h2> -<h2 class="main">GEOLOGICAL FACTS</h2> -<p class="first xd31e1243"><i>Note</i>: The following articles pertaining to the geological formation of the Hawaiian Islands -were written by the author at different times for the various local periodicals in -Honolulu and will be found interesting by those who wish to increase their knowledge -of volcanology.<span id="xd31e2618"></span> -</p> -<div id="ch2.1" class="div1 chapter"><span class="pageNum">[<a href="#xd31e566">Contents</a>]</span><div class="divHead"> -<h2 class="label">I</h2> -<h2 class="main">THE CRACK IN THE FLOOR OF THE PACIFIC</h2> -</div> -<div class="divBody"> -<p class="xd31e1064"><span class="xd31e1064init">A</span> geological or earthquake map of the Pacific shows that the ocean is bordered by ranges -of volcanic mountains on the American side, and by a long chain of volcanic islands, -such as the Aleutian, Japanese, and Formosa islands along the coast of Asia. It is -also clear that between America and Asia connected islands built up by volcanic action -follow what appear to be cracks in the floor of the Pacific. -</p> -<p>It is interesting to note the fact that all along the western coast of North and South -America there is only a comparatively narrow strip of <span class="pageNum" id="pb166">[<a href="#pb166">166</a>]</span>land between the mountain ranges and the sea, and that from the edge of this narrow -seacoast there is a rapid descent in the ocean bed until it becomes one of the most -profound oceanic depressions on the globe. The depth of the floor of the ocean is -greater than the enormous elevation of the mountain ranges along its edge. “The Challenger” -surveyors give the average depth of the Pacific Ocean as about 2,400 fathoms, while -between the Caroline and Ladrone groups of islands lies a valley whose ooze-carpeted -floor can be reached only by a sounding line about 25,000 feet long, and near Japan -about 30,000 feet of line is needed to reach the bottom of one of the deepest pits -on the globe. -</p> -<p>The German survey ship “Planet” has made the deepest sounding thus far taken. About -forty sea miles off the north coast of Mindanao, the largest and most southerly of -the important islands of the Philippines, the “Planet” found a depth of 32,078 feet. -In other words, the Pacific Ocean where the sounding was taken has a depth of 6.07 -miles, exceeding by 482 feet the greatest depth hitherto known. -</p> -<p>In 1901 the United States survey ship “Nero,” while studying out a route for a cable -line to the Philippines, made a sounding some distance to the southeast of the island -of Guam of 31,596 feet, which beat the world’s record for sea depth <span class="pageNum" id="pb167">[<a href="#pb167">167</a>]</span>up to that time. This is a depth of 5.98 miles, and is known as the “Nero” deep. The -surpassing sea depth now discovered may appropriately be named the “Planet” deep. -</p> -<p>Out of these awful ocean depths have come the chains and groups of islands which form -Polynesia. It seems absolutely necessary to recognize the cracks in the floor of the -ocean through which the vast floods of lava were forced for the upbuilding of these -islands. Even the coral polyps had to have the edge of a crater to work on while building -the innumerable coral reefs of the Pacific. -</p> -<p>No one knows what mighty conflicts were fought between the two eternal enemies, fire -and water; nor does anyone know how long they fought while these islands were being -built into mountains, but there must have been ages when the skies were filled with -rolling masses of clouds of steam sent up through boiling, turbulent waters with awful -explosions of escaping gases before the dry land appeared on the face of the deep. -It has been the modern story of creation. There were boiling seas and skies always -covered with vast masses of steam clouds, then ages of mountain building at the hands -of chaotic fire-rock, and the subsequent ages of the disintegration of lava, forming -soil for the coming of plant and animal life. -<span class="pageNum" id="pb168">[<a href="#pb168">168</a>]</span></p> -<p>The building of these islands has been a most stupendous task, and the chains of islands -resulting from the tremendous volcanic energy still exhibit immense activity. The -volcanic outbreaks and earthquakes of the Japanese islands from Nippon to Formosa -are so frequent as to afford an excellent field for study. The New Zealand islands -have a volcanic region around Roturua which is visited by numbers of tourists every -year. -</p> -<p>Islands appear and disappear in the Western Pacific. None of the islands have so good -a tradition of these turbulent times as the Hawaiian group, and they have only a statement -made by William Ellis in his book, “A Tour through Hawaii,” published in 1826. He -says that while on this tour around the island Hawaii, he stopped with John Young, -who is now stated to have been an American sailor and a close friend of the great -king Kamehameha I. “Mr. Young said that among many traditionary accounts of the origin -of the island, one was that in former times, when there was nothing but sea, an immense -bird settled on the water and laid an egg which soon bursting produced the island -Hawaii.” -</p> -<p>It must be remembered that the Hawaiians also have the pulling up of the islands with -a fish-hook by the demi-god Maui, who fished up many islands in Polynesia. -<span class="pageNum" id="pb169">[<a href="#pb169">169</a>]</span></p> -<p>It has been nearly a hundred years since Ellis made the brief reference to the production -of an island by the explosion of the egg, and now it is impossible to secure any enlargement -of the legend. The story stands as an ancient memory of volcanic activity so mighty -and so extensive as to produce islands in the time of human experience. -</p> -<p></p> -<div class="figure p169width"><img src="images/p169.png" alt="Flying bird." width="357" height="215"></div><p> -<span class="pageNum" id="pb170">[<a href="#pb170">170</a>]</span></p> -</div> -</div> -<div id="ch2.2" class="div1 chapter"><span class="pageNum">[<a href="#xd31e578">Contents</a>]</span><div class="divHead"> -<h2 class="label">II</h2> -<h2 class="main">HAWAIIAN VOLCANOES</h2> -</div> -<div class="divBody"> -<p class="xd31e2655"><span class="xd31e2655init">E</span>ach island has its extinct craters from which extend the limited ranges of mountains -and plains which make the island surface. These large craters are from a few hundred -to over thirteen thousand feet in altitude. They seem to have had mighty explosions -after they had been built into mountains, and one side of the crater has usually been -blown out or has slid down into the ocean, leaving very high, steep side walls around -irregularly shaped valleys opening toward the sea. -</p> -<p>In these craters and between them and the sea are many small craters which mark the -most recent eruptions on the various islands. There are no legends of the origin of -any of these large craters, whether extinct or active. There are very interesting -stories connected with many of them, and there are legends of the origin of some of -the small extinct craters which lie at the bases of the mountain ranges. These usually -are ascribed to the fire-goddess Pele, who came to the Hawaiian group ages after the -<span class="pageNum" id="pb171">[<a href="#pb171">171</a>]</span>islands were built, and who only succeeded in starting eruptions of no great importance -until she found her present home in the volcano Kilauea. These small extinct craters -marked the progress of Pele’s journey through the islands. -</p> -<p>The large mountains of all the islands, except Hawaii, have no hot springs and no -outlets for steam or hot air which would indicate any remnant of living fire still -abiding in them. Nor are there any very noticeable earthquake shocks in these other -islands, even at the time when the island Hawaii is pouring floods of lava down its -mountain sides and is shaking its inhabitants with great force. -</p> -<p>Open volcanic activity is confined to the mountains of Hawaii. The mountains of Maui, -especially Hale-a-ka-la, are called active because of historic eruptions and signs -of hidden fire. -</p> -<p>The extinct craters are very interesting. They have their broken-down side wall, through -which the last great effort of volcanic life was poured out. They also have crater -cones and sometimes lava flows of small extent on the floor left by the great eruption. -These were the picturesque last throbs of life as a volcano died. Occasional spasmodic -efforts were made in both earthquake and lava flow until the fire cooled in the submarine -chambers. -</p> -<p>From the summits of all these mountains, <span class="pageNum" id="pb172">[<a href="#pb172">172</a>]</span>peculiarly fine cloud views can be enjoyed. There is not only the gathering of cloud -masses rolling beneath the lover of the sublime,—this can be seen on all the large -mountains of the world,—but here in the Hawaiian Islands the march of cloud armies -sweeping over an ocean and spreading in ceaseless motion for miles over the lowlands -receives an added element of majesty and awe when tossing, whirling cloud mountains -roll into the extinct craters and slowly fill the bowl of the gods from rim to rim -as the morning sun delicately touches the crater edges above the clouds with all the -colors of the dawn. -</p> -<p>Here and there in the decaying volcanic ash and disintegrating lava can sometimes -be found beautiful, small, star-rayed zeolite, or the pale green olivine, or coarse -black augite crystals. These are of no value, save as they show some of the forms -taken by cooling lava, and are of interest chiefly to the scientist. -</p> -<p>On the island Hawaii are three great mountains from 8,200 to 13,600 feet above the -ocean, which smashes its mighty tides and surf waves against the coast below. One -of these, Mauna Kea (White Mountain), is an extinct volcano with a lake of water in -its crater. Hualalai is dormant, although from it there was a great eruption a little -over a hundred years ago, and <span class="pageNum" id="pb173">[<a href="#pb173">173</a>]</span>even now possibilities of activity are talked about by those who cultivate sugar-cane -and coffee on its lower slopes. Mauna Loa (Great or long mountain) has a most interesting -active crater on its summit, Mokuaweoweo (Blood-red island), from which enormous rivers -of lava are hurled down to the waiting ocean many miles below. -</p> -<p>What is said to be the most active crater in the world, Kilauea, lies on an eastern -spur of Mauna Loa at an elevation of 4,000 feet above the sea. This crater is a great -caldron or pit crater, and has been known among the Hawaiians for centuries as Ka-Lua -Pele (The Pit of Pele). Below Kilauea are a number of craters of similar character, -great sunken holes or pits in a country of almost even surface. -</p> -<p>Kilauea is a surprise to the tourist. Ki-lau-ea means “the rising up or living leaf -of the ti-plant.” Ea means “to rise up” and also “to live.” Ki-lau means “ti-leaf.” -A gradual ascent by rail and motor-car for about thirty miles brings the visitor to -a flat region miles in extent and sparsely covered with giant ferns<a class="noteRef" id="xd31e2677src" href="#xd31e2677">1</a> and shrubs and gray-leaved trees with fringed red balls of flowers. Here and there -small clouds of steam come from crevices around a hotel where the traveller finds -his resting-place. -</p> -<p>In front of this hotel, and not seen until the <span class="pageNum" id="pb174">[<a href="#pb174">174</a>]</span>motor-car stops, is the crater whose edges are almost level with the surrounding plain. -It is a precipice-walled bowl, three miles across, with a multitude of steam jets -breaking through its vast floor and a great cloud of smoke rising from a pit in a -black border-land of frozen lava. Kilauea looks like a congealed lake whose glossy -black hard waves had hardened while rolling and struggling with each other under some -fierce tempest. It is, however, a cone ascending gradually to the fire-pit from these -precipitous edges of the bowl. -</p> -<p>Under the smoke cloud of the pit lies the always active lake of fire, Ka-Lua Pele -(The Pit of Pele), the traditional home of the goddess Pele, now called Halemaumau -(House fixed or continuing). -</p> -<p>From this volcano Kilauea, and the crater Mokuaweoweo, which lies like an island in -the top of Mauna Loa, nearly 10,000 feet higher, come enormous and sometimes destructive -lava flows. They are called rivers of lava, but a lava river, unlike a stream of water, -flows underneath a continually cooling and hardening crumpled surface, pushing its -way from under and at last leaving long tunnels. Sometimes new lava melts through -the walls of these caves and pours along the path left ages before, frequently finding -an outlet even under the waves of the sea. The <span class="pageNum" id="pb175">[<a href="#pb175">175</a>]</span>natives say, “Pele has gone to the sea by the ala huna [the hidden path].” -</p> -<p>There are two kinds of lava which these rivers carry down. One in cooling becomes -very smooth and hard. Its surface shines like black satin. Professor C. H. Hitchcock, -the eminent geologist, says: “The name pa-hoe-hoe signifies having the aspect of satin -or having a shining smooth surface. It is quite hummocky and shows a wrinkled ropy -structure.” The glossy part is real volcanic glass shining on the surface because -the silica which is used in making glass rises to the top of the cooling lava. It -is lighter than the other ingredients. This pa-hoe-hoe lava is abundant in the lava -fields around Mexico City. -</p> -<p>The name a-a, which signifies “torn up by roots,” is the name given to another kind -of lava. An a-a flow is lava changed into bristling, ragged rocks, with innumerable -fine sharp edges cutting like fragments of broken glass. It appears very much like -slag from iron furnaces, only infinitely worse to handle. -</p> -<p>These two Hawaiian names are now the accepted scientific names for these classes of -lava the world over. -</p> -<p>In 1911 the first successful attempt to secure the temperature of the boiling lava -in the lake of fire was made scientifically. Professor F. G. Perret came from his -observatory by Vesuvius <span class="pageNum" id="pb176">[<a href="#pb176">176</a>]</span>and Professor E. G. Shepherd from the Geophysical Laboratory of the Carnegie Institution -at Washington, to study Kilauea, following the beginning of such observations already -established by Professor Jaggar of the Massachusetts Institute of Technology. -</p> -<p>They stretched a wire cable 1,500 feet long from wall to wall over the lake of fire. -They ran wires through pulleys along this cable and dropped the best instruments they -had with them straight down. Some of these were broken before registration could be -secured. The last thermometer registered 1850° Fahrenheit, remaining steadily at that -point until the thermometer was withdrawn. Later it was again lowered, but, according -to Professor Shepherd, “Pele arose in her wrath, grasped the thermometer, flung hot -lava on the supporting wires, thereby weakening them, and then with a final jerk broke -the thermometer from its supports and swallowed it. Pele seems to like ironware for -diet.” -</p> -<p>The record of from 1800° to 2000° Fahrenheit seems to be the normal heat of the lake -of fire, sometimes, of course, rising much higher under special conditions. The scientific -observers when speaking of lava heat usually say it is 1850° Fahrenheit. -<span class="pageNum" id="pb177">[<a href="#pb177">177</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e2677"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e2677src">1</a></span> Tree fern—Cibotium Menziesii. <a class="fnarrow" href="#xd31e2677src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch2.3" class="div1 chapter"><span class="pageNum">[<a href="#xd31e589">Contents</a>]</span><div class="divHead"> -<h2 class="label">III</h2> -<h2 class="main">VOLCANIC ACTIVITY</h2> -</div> -<div class="divBody"> -<p class="xd31e2704"><span class="xd31e2704init">I</span>n a little note-book in Hilo is a record which from time to time has been studied -and copied frequently by visiting scientists. The missionary mother who put down the -facts therein recorded never dreamed of being scientific. She simply kept a record. -In 1832 Mrs. Sarah J. Lyman came to Hilo, where her husband founded the Hilo Boys’ -Boarding School, a school, by the way, after which the great Hampton Institute of -Virginia was patterned. On October 3, 1833, she was tossed around in her home in a -way somewhat alarming. She opened her little note-book and wrote, “Two earthquakes, -one of them heavy.” -</p> -<p>She had a little curiosity to see how frequently these earthquakes disturbed her home. -Thus the record went on from month to month and year to year: “Earthquake, motion -up and down,” “Heavy shake, stone walls down, cream shaken off the milk,” “4 <span class="asc">A.M.</span>, all the family aroused,” “Jar and a noise like distant cannon,” “Tremendous shock, -brace ourselves to stand up,” “Kai-mimiki” (sea shaken by an earthquake), <span class="pageNum" id="pb178">[<a href="#pb178">178</a>]</span>“All motions combined, earth like the sea.” At one time the record ran: “Frequent -jars, severe, so many I have ceased to count.” -</p> -<p></p> -<div class="figure p178width" id="p178"><img src="images/p178.jpg" alt="KAIMIMIKI" width="720" height="439"><p class="figureHead">KAIMIMIKI</p> -</div><p> -</p> -<p>Interspersed through this concise and interesting story of earthquakes told in a few -word pictures are many references to other volcanic phenomena. “Activity great in -Mokuaweoweo. Mountain clear for several days, the smoke is marked, light brilliant -at night, snow extensive on both mountains.” -</p> -<p>The year 1868 has been marked as the volcano year of Hawaiian history. Mr. F. S. Lyman, -now living in Hilo, wrote a journal letter, which was quoted in full. He writes as -follows about the earthquake: -</p> -<p>“March 27–31, 1868. A sudden eruption from Mauna Loa, no forewarning, a spray of red -lava thrown high in the air, followed by a great stream of smoke rising up thousands -of feet. In Kau we had quite a sprinkling of Pele’s hair, peculiar earthquakes—first -hard shakes, then a swaying motion, as if the whole island were swaying back and forth -and we with it. March 31—From about 10 <span class="asc">P.M.</span> to 2 <span class="asc">A.M.</span> the shaking was incessant. Thursday, April 2nd. We experienced the most fearful of -earthquakes. The earth swayed north, south, east, west, round and round, up and down, -and in every imaginable direction, everything crashing around us, trees <span class="pageNum" id="pb179">[<a href="#pb179">179</a>]</span>thrashing as if torn by a mighty wind, impossible to stand. We had to sit on the ground, -bracing with hands and feet, to keep from rolling over.” -</p> -<p>Mr. H. M. Whitney, editor of the <i>Advertiser</i>, says that “the number of shocks which occurred at Waiohinu from March 29 to April -10 was estimated at upwards of two thousand. The heaviest shock, that of April 2d, -destroyed every church and nearly every dwelling in the whole district. This earthquake -was felt very sensibly in Honolulu. Following the earthquake came a great tidal wave -at Punaluu. It rolled in over the tops of coconut trees, probably sixty feet high -at least, driving all floating rubbish inland about a quarter of a mile—taking with -it, when it returned to the sea, houses, men, and women and everything movable.” -</p> -<p>Mr. Lyman wrote: “We could see the shore. All along the seashore from directly below -us to Punaluu about three or four miles the sea was boiling and foaming furiously, -all red.” -</p> -<p>Two remarkable eruptions accompanied this earthquake. The lava, starting from the -slope of Mauna Loa, sank into some great channel but “burst forth with a heavy roar -several miles farther down. The lava stream became a river of fire, flowing rapidly -toward and around some farmhouses. The inmates had barely time to escape. The path -by which they fled was covered <span class="pageNum" id="pb180">[<a href="#pb180">180</a>]</span>with lava within ten minutes after they passed over it. Animals and even human beings -perished. The number of deaths were between eighty and one hundred. This eruption -flowed ten miles in two hours, and continued five days, destroying many thousands -of acres of good lands.” The second remarkable eruption was nearer the crater Kilauea -and has been known as “The Great Mud Flow of 1868.” It is in the region covered by -the Pahala plantation. -</p> -<p>Mr. Lyman writes: “In the midst of the great earthquake we saw burst out from the -top of the pali about a mile and a half north of us, what we supposed to be an immense -river of molten lava (which afterward proved to be red earth), which rushed down in -headlong course and across the plain below, apparently bursting from the ground and -swallowing up everything in its way—trees, houses, cattle, horses, men, in an instant -as it were. It went three miles in not more than three minutes’ time and then stopped. -After the hard shaking had ceased we went right over to a hill with the children and -our natives expecting every moment to be swallowed up by the lava from beneath, for -it sounded as if it were surging and washing under our feet all the time. Outside -of Punaluu we saw a long black point of lava slowly pushing out to sea. An island -about four hundred feet high rose out of the sea at the south <span class="pageNum" id="pb181">[<a href="#pb181">181</a>]</span>point. The lava river has extended the shore to this island one mile at least.” -</p> -<p>Mrs. Lyman wrote: “Jan. 30, 1875. Light exceedingly brilliant. Perpendicular column -of smoke over 1,000 feet high on the summit crater spreading out at top like an expanding -flower.” This august glow was described by members of the “Challenger” expedition -as “a globular cloud perpetually reformed by condensation, having a brilliant orange -glow at night as if a fire were raging in the distance.” -</p> -<p>This display from the summit of Mauna Loa continued about eighteen months. -</p> -<p>Isabella Bird Bishop, author of “Six Months in the Sandwich Islands,” visited this -active crater in 1874, and wrote about the crater itself. “Nearly opposite us a fountain -of pure yellow fire, unlike the gory gleam of Kilauea, was throwing up its glorious -incandescence. The sunset gold was not purer than the living fire. The roar of this -surging lava sea was a glorious sound, the roar of an ocean at dispeace mingled with -the hollow murmur of surf echoing in sea caves, booming on, rising and falling like -the thunder music of windward Hawaii. The area below us was over two miles long and -a mile and a half wide with precipitous sides and a broad second shelf about 300 feet -below the one we occupied with a fire fountain three-quarters <span class="pageNum" id="pb182">[<a href="#pb182">182</a>]</span>of a mile away. On the way up the mountain there was a fearful internal throbbing -and rumbling, rocks and masses of soil were dislodged, the earth reeled, then rocked -again with such violence that I felt as if the horse and myself had gone over.” -</p> -<p>During these months of 1874–1875 there were magnificent exhibitions of clouds reflecting -volcanic fires caused by the upburst of lava fountains. -</p> -<p>The summit crater of Mauna Loa is about 13,000 feet altitude. Snow has frequently -covered the top of the mountain, lying in deep banks around the edge of the crater. -The cold has acted quickly upon the lake of fire, congealing a large part of the surface -into a hard floor of lava. Gases, steam, and smoke lift this floor and break through -it with great violence, escaping from the melted lava in pillars of cloud against -which the fires beneath mirror themselves in glorious displays of color. These outbursts -were frequently called eruptions. The modern name is more correct. They are “glows,” -reflecting wonderful fires beneath. -</p> -<p>Mrs. Lyman mentions another eruption from the summit of Mauna Loa. “1877. Feb. 14. -Eruption seen on the mountain. Ten days extinct then broke out lower down the mountain -and reached the sea in a few days, near Kaawaloa, Kealakekua Bay.” -<span class="pageNum" id="pb183">[<a href="#pb183">183</a>]</span></p> -<p>Dana says, “The columns of illuminated steam rose with fearful speed to a height of -14,000 to 17,000 feet and then spread out into a vast fiery cloud looking at night -as if the heavens were on fire.” -</p> -<p>After this, there was an underground eruption to the sea marked by a fissure down -the mountain side through which clouds of steam and smoke were forced. The lava at -last found its place for escape under the sea. -</p> -<p>H. M. Whitney, the editor of the Hawaiian <i>Gazette</i>, was a witness of this submarine eruption. In the issue of Feb. 28, 1877, he wrote: -“As the steamer Kilauea came toward the bay, the passengers saw some canoes rowing -about over boiling water. The natives reported that about three o’clock in the morning -of Feb. 24, they had seen innumerable red, blue, and green lights dancing in the waters. -Morning disclosed a new volcano in the sea. The southern shore of the bay has been -known as Keei point. The eruption appeared to be in a straight line out from this -point. Three boats from the steamer went out, cruising over the most active part of -the boiling waters, appearing as if passing over rapids. Blocks of lava two feet across -were thrown up from beneath, striking the boats and jarring them. The lava was quite -soft and no harm was done. Six stones hit the boat in one <span class="pageNum" id="pb184">[<a href="#pb184">184</a>]</span>minute. Several hundred pieces of these stones were floating on the sea at one time. -Nearly all the pieces on reaching the surface were red hot, emitting steam and gas -strongly sulphurous. Several were taken into the boats, perfectly incandescent and -so molten in the interior that the lava could be stirred with a stick, the water having -penetrated only about an inch. When these stones cooled and became water soaked they -sank rapidly. The specimens taken from the water were of the a-a variety and very -light. Probably only the lightest came to the surface. Some of the lava consisted -of Pele’s hair, red hot, yet preserving its peculiar characteristics.” -</p> -<p>Mrs. Lyman has the record of a terrible tidal wave which struck Hilo harbor in May -of that same year: “1877, May 10. A heavy tidal wave at 5 <span class="asc">A.M.</span>, destroying 34 houses on the Waiakea side of the harbor, also the bridge and twelve -houses between Waialama and Aiko’s old store. One hundred and sixty people homeless, -some bruised, bones broken, five dead. Wave was thirteen and a half feet above high -water mark at Waiakea, swept inland forty rods, accurate measurement.” Following this -on May 31, came the record “severe shake, things thrown down.” -</p> -<p>Dana says: “A destructive earthquake wave was felt at the Hawaiian Islands on May -10, <span class="pageNum" id="pb185">[<a href="#pb185">185</a>]</span>1877, which rose at Hilo to a height of 36 feet. But it was of South American origin, -where there were heavy earth-shocks, and not of Hawaiian.” -</p> -<p>One of the eruptions from Mokuaweoweo tried to take possession of a river-bed, but -the waters chilled one side of the lava and built it into a wall. On one side was -flowing fire and on the other the swift rapids of a river. The antagonistic elements -sought the sea side by side. -</p> -<p>A native account of Kilauea in “Ka Hae Hawaii [The Hawaiian Flag]” was published in -Honolulu in March, 1859. In it is a very interesting native account of eruptions on -the island Hawaii. The sketch is in the quaint Hawaiian tongue and is valuable throughout, -but only a few extracts from the translation can be used at present. The story as -told by the Hawaiian runs as follows: -</p> -<p>“In the very ancient time Mauna Kea threw out vast Pele fires, but long ago these -eruptions have been imprisoned. The earth has covered them in on all sides and the -abundant soil, large trees, and green things of many kinds are multiplying. But not -so Mauna Loa and Hualalai, other mountains of this island Hawaii. Pele fires have -burst forth from them even up to recent times. -</p> -<p>“Mauna Loa is the greatest of all the mountains, <span class="pageNum" id="pb186">[<a href="#pb186">186</a>]</span>opening doors for the Pele fires from all its sides. Kilauea and Mokuaweoweo are the -very wonderful Pele pits (craters) discharging fire from the very depths of the mountains. -</p> -<p>“In the year 1822, or 1823 perhaps, there was an eruption from Kilauea pouring down -into the Kau district very close to the Puna line. From the depths of Kilauea was -this bursting forth. The a-a (broken lava) of this eruption in its journey to the -sea spread about eight miles. In the year 1832 the pit of Kilauea was full of burning -a-a. It broke into some ancient tunnel connected with Kilauea and flowed away. The -place where the a-a reached the sea is not known. It is supposed to have gone into -the sea underground. -</p> -<p>“In the year 1840, the people of Puna and Hilo districts saw a great fire inland. -They thought that the forest wilderness was burning. That day was the Sabbath. The -people assembled together and looked toward the place where the fire was very great -and the air was heavy with smoke. Then they saw that this was not an ordinary forest -fire but a Pele (an eruption). They could not see any a-a breaking out on the mountain, -and therefore were greatly afraid that it was very near and would destroy their lands. -Volumes of smoke rolled, curling upward, while the strong steam burst forth <span class="pageNum" id="pb187">[<a href="#pb187">187</a>]</span>with reports like the firing of cannon. On the 4th day of June that eruption poured -down into the sea. Narrow was the flow in steep places and spread out widely in others. -When it came to the sea mighty was the stormy rage and the boiling of the sea, the -steam rising in clouds to the sky. There were built up on the beach two hills of black -sand, about 400 feet in height. Only on the side from which the wind blew could any -one come near. On the other side the smoke was very strong, offensive and sickening -like a volcano. Then there were burning ashes destroying every green thing for many -miles. The lands of the people of Nanawale were quickly made a desolate wilderness -by the heat and the overflowing lava. Some animals were caught by the lava and burned -to death. None of the people were destroyed. They escaped with poverty.” -</p> -<p>A curious and interesting statement is made by the Hawaiian fishermen of Waikiki concerning -a peculiar disturbance of the sea simultaneous with all seasons of volcanic agitation. -One of the older and more intelligent fishermen says that from his boyhood he has -known a pushing up and down, backward and forward, of the waters every time that Mauna -Loa has shown activity in either of its great craters. Fishnets are so tossed about -that it is almost impossible <span class="pageNum" id="pb188">[<a href="#pb188">188</a>]</span>to retain any fish in them. Hooks are so rapidly moved by the commotion in the waters -that fishing with hook and line is not very successful. -</p> -<p>The Hawaiians call the ocean at such times kai-mimiki (the rushing sea). Mimiki is -defined as a meeting of a returning wave with another advancing, and is sometimes -used to express the confusion of advancing and returning tidal waves. Sometimes mimiki -is used to denote the choppy waters which follow a storm. The inherent idea of the -word seems to be quick, independent action of waves, bringing them into conflict with -each other and destroying the quiet, regular motion. -</p> -<p></p> -<div class="figure p188width"><img src="images/p188.png" alt="Fish." width="180" height="271"></div><p> -<span class="pageNum" id="pb189">[<a href="#pb189">189</a>]</span></p> -</div> -</div> -<div id="ch2.4" class="div1 chapter"><span class="pageNum">[<a href="#xd31e600">Contents</a>]</span><div class="divHead"> -<h2 class="label">IV</h2> -<h2 class="main">CHANGES IN KILAUEA CRATER</h2> -</div> -<div class="divBody"> -<p class="xd31e986"><span class="xd31e986init">T</span>here have been two entirely distinct modifications in Kilauea. One belongs to the -centuries and the mountain which the crater has been trying to build. The other relates -to the fire-pit and the fire-lake therein. -</p> -<p>Kilauea is a mountain a little over 4,000 feet in altitude, closely connected with -Mauna Loa, which is about 13,000 feet in altitude. It has been stated that there is -some connection which affects the action of two lakes of lava in the two craters. -</p> -<p>Kilauea is a great bowl sunken in a plain which seems level but which slopes decidedly -toward the large mountain on the one side and the ocean on the other. Above the present -fire-pit rise great plateaus and a summit 500 feet above the edges of the present -crater, and about one mile east of it. This elevation shows that at one time the lake -of fire had its real crater rim extending far back of the site of the Volcano Hotel -and very much higher than at present, and that great floods of lava were poured out -over the <span class="pageNum" id="pb190">[<a href="#pb190">190</a>]</span>surrounding country at a height impossible for the new crater to attain. After these -eruptions the fire-pit sank away, leaving great precipitous walls and wide cracks -out of which even now pour clouds of steam of such intense heat and such powerful -sulphur fumes that animals falling in are killed instantly. -</p> -<p>There are several terraces showing how the precipices, cracks, and plateaus followed -each other step by step down to the bed of Kilauea itself. There are hints of these -changes in the traditions of the Hawaiians, but it is impossible to know exactly what -is meant. Rev. William Ellis, author of “Polynesian Researches,” and a deputation -of the American missionaries studying the opportunities for missionary labor, while -making a tour around Hawaii in 1823, visited Kilauea and wrote the following description -of the volcano. In this report, afterward incorporated in “Polynesian Researches” -as Volume IV, the following account is given of ancient Kilauea. “We asked the natives -with us to tell us what they knew of the history of this volcano. From them we learned -that it had been burning from time immemorial, or to use their own words ‘mai ka po -mai’ (from chaos until now) and had inundated some part of the country during the -reign of every king that had governed Hawaii. In earlier ages it used to boil <span class="pageNum" id="pb191">[<a href="#pb191">191</a>]</span>up, overflow its banks, and inundate the adjacent country; but for many kings’ reigns -past it had kept below the level of the surrounding plain, continually extending its -surface and increasing its depth, and occasionally throwing up with violent explosions -huge rocks and red hot stones. These eruptions, they said, were always accompanied -by dreadful earthquakes, loud claps of thunder and vivid and quick succeeding lightning. -No great explosion, they added, had taken place since the days of Keoua (a part of -whose army was destroyed by a shower of ashes and foul gases in 1790), but many places -near the sea had since been overflowed, on which occasions Pele went by a road underground -from her house in the crater to the shore.” -</p> -<p>Concerning Pele the natives said, “Kirauea had been burning ever since the islands -had emerged from night, but it was not inhabited till after the ‘Tai a ka Hina rii,’ -the sea or deluge of Hina the chief.” Shortly after this flood they say the present -volcanic family came from Tahiti, meaning some foreign country, to Hawaii. -</p> -<p>When the crater was “boiling up, overflowing its banks, and inundating the adjacent -territory,” as the natives said, it poured out lava which became solid rock. As it -went westward, the character of its overflow changed, becoming explosive, hurling -out cinders and ashes instead of <span class="pageNum" id="pb192">[<a href="#pb192">192</a>]</span>boiling lava, so that all the land, especially toward the south and west, is covered -with volcanic ash. For more than a hundred years there has been no uplift of lava -or ashes over the outside crater rim. -</p> -<p>During this century there has been no marked change in the great edge of the bowl, -but the interior has been kaleidoscopic. The bowl is flat-bottomed with a surface -creased and cracked and rough, with twisted piles of dead lava. In innumerable spots -any cool morning welcomes rising clouds of steam and in the western part is the Lua-Pele, -a pit filled with living fire. This outer crater is about three and a half miles across. -</p> -<p>A hundred years ago the floor of this crater was the scene of continual activity. -Around the entire rim was a black ledge or balcony against which fountains of lava -hurled their repeated drops, falling on the black ledge. Now, the fire-pit is but -a little over a quarter of a mile in diameter, and yet it has the same form of black -ledge which had been built up in the great crater so many years before. -</p> -<p>When first visited by the missionaries, there were many hilly islands, fountain cones, -and hissing blowholes. Later, the great floor began to cool and lakes appeared in -different sections. -</p> -<p>In 1890, when the writer first saw the home of the fire-goddess, there were three -lakes through which eruptive gases burst with explosions like <span class="pageNum" id="pb193">[<a href="#pb193">193</a>]</span>the continual rattle of artillery, and there were two great rivers of lava flowing -across the wide, black floor of the vast crater. Now there is only one lake of fire. -Ka Lua Pele, the “Pit of Pele,” is at present on a small scale what the crater of -Kilauea was in its magnitude in 1823 and for many years thereafter. -</p> -<p>The brief mention of shifting fires, flowing rivers, raging lakes, deep pits, falling -walls, and frozen uneven lava surfaces must suffice to make evident the stupendous -forces of nature which have terrified the Hawaiians for centuries and have made them -build up legends in and around these terrors and have created the demand for a special -fire-goddess to take rank with the other gods worshipped. -</p> -<p></p> -<div class="figure p193width"><img src="images/p193.png" alt="Spear." width="86" height="290"><p class="figureHead">Spear.</p> -</div><p> -<span class="pageNum" id="pb194">[<a href="#pb194">194</a>]</span></p> -</div> -</div> -<div id="ch2.5" class="div1 chapter"><span class="pageNum">[<a href="#xd31e611">Contents</a>]</span><div class="divHead"> -<h2 class="label">V.</h2> -<h2 class="main">FOUNDATION OF THE OBSERVATORY</h2> -</div> -<div class="divBody"> -<p class="first xd31e1243">Excerpts from the Report of the Hawaiian Volcano Observatory Jan.–Mch., 1912.—Published -by the Society of Arts of the Massachusetts Institute of Technology, Boston. -</p> -<p class="xd31e986"><span class="xd31e986init">T</span>he Hawaiian Volcano Observatory, now in operation for five years from July 1, 1912, -under the direction of the Department of Geology of the Massachusetts Institute of -Technology, is the result and culmination of a succession of investigations, constructions, -appointments, and expeditions, mostly under that institution, which began in 1898 -with the building of a small geodetic observatory in Boston. The work has been concerned -with geodesy, astronomy, magnetism, and geology, and has been partly under the direction -of officers of the Department of Civil Engineering and partly under professors of -geology. The result of this activity that had the most direct bearing on the establishment -of the volcano observatory was its influence on the trustees of the Whitney estates, -who, on July 1, 1909, gave to the Institute the sum of twenty-five thousand dollars -($25,000) as a memorial of Edward and Caroline Rogers Whitney of Boston, for the conduct -of research <span class="pageNum" id="pb195">[<a href="#pb195">195</a>]</span>or teaching in geophysics to include investigations in seismology, conducted with -a view to the protection of human life and property, present preference being that -some investigations in geophysics be undertaken in Hawaii. -</p> -<p></p> -<div class="figure p194width" id="p194"><img src="images/p194.jpg" alt="M. I. T. HAWAIIAN VOLCANO OBSERVATORY, KILAUEA CRATER" width="720" height="435"><p class="figureHead">M. I. T. HAWAIIAN VOLCANO OBSERVATORY, KILAUEA CRATER</p> -</div><p> -</p> -<p>The purpose of the science of geophysics is to investigate all the physical and chemical -processes going on in the earth. Recent disasters such as Messina and San Francisco -have shown how defective, for humane and practical purposes, our knowledge of these -processes is. Before the intervention of the Whitney trustees, it had been the desire -of the Institute to secure a volcanic site in order to observe the local activities -of a particular volcano, as well as the waves which pass through the earth from distant -earthquakes. Professor Jaggar had, for some time past, been investigating and considering -this subject. -</p> -<p>After mature deliberation Professor Jaggar concluded that Kilauea affords the best -point for the location of the proposed observatory among those places in the world -which have come to his knowledge, for the following reasons: -</p> -<p>“1. At other volcanoes the eruptions are more explosive and an observatory located -close enough to the centre of activity is in some danger. Kilauea, while displaying -great and varied activity, is relatively safe. -</p> -<p>“2. Other volcanoes are more or less connected <span class="pageNum" id="pb196">[<a href="#pb196">196</a>]</span>in chains, making many stations necessary in order to determine the relations of the -different craters to each other. Kilauea and Mauna Loa form an isolated centre of -activity, over 2,000 miles from the nearest active vent, so that the phenomena of -these two vents can be recorded without complications occasioned by other near-by -centres. -</p> -<p>“3. Kilauea is very accessible. The near-by harbor at Hilo is only thirty-one miles -distant; it may be reached by railroad and a good drive-way, and Honolulu, a centre -of traffic and science, is easily reached in a day. -</p> -<p>“4. The Central Pacific position is unique, and is of advantage for recording distant -earthquakes through the uninterrupted sea floor which lies between Hawaii and many -earthquake places such as South America, Mexico, and Japan. For expeditions in case -of disaster or otherwise, a relatively short route is assured, with abundant means -of transportation to Pacific and East Indian ports. For the study of the deep sea -floor, Hawaii is obviously favorable. -</p> -<p>“5. The climate is uniform and the air clear for astronomical work. -</p> -<p>“6. There are frequent small earthquakes, which are of great interest for technical -reasons. -</p> -<p>“7. The remarkable distribution of both hot and cold underground waters in Hawaii -needs <span class="pageNum" id="pb197">[<a href="#pb197">197</a>]</span>careful study, and this has an important bearing on agriculture as well as upon science. -</p> -<p>“8. The territory is American, and these volcanoes are famous in the history of science -for their remarkably liquid lavas and nearly continuous activity.” -</p> -<p>Professor Jaggar consequently advised those interested: -</p> -<p>“1. To erect buildings on the brink of the Volcano of Kilauea, in which to house the -instruments, library, and offices for working up and tabulating the statistics, records, -and information obtained. -</p> -<p>“2. To set apart a room for a local museum, to exhibit to visitors instruments, plans, -diagrams, maps, and photographs. This will be of value in exciting interest with a -view to securing an endowment. -</p> -<p>“3. To welcome advanced students from either the Institute or other institutions for -special work in the laboratory. -</p> -<p>“4. To erect subordinate instrument stations, with self-recording instruments, and -to employ voluntary observers, at various points hereafter to be determined. It is -hoped that eventually some work will be done by the staff of the observatory in the -study of tides, soundings, earthquake waves, and the movements of the coast line of -the island. -<span class="pageNum" id="pb198">[<a href="#pb198">198</a>]</span></p> -<p>“5. To send expeditions to other volcanic and earthquake belts for comparative studies. -</p> -<p>“6. To carry on research, as may seem expedient, in terrestrial gravitation, magnetism, -and variation of latitude. -</p> -<p>“7. To make a geological survey of the Island of Hawaii. It is hoped that this will -lead to a thorough survey of the whole territory by the United States Geological Survey.” -</p> -<p>He added that the main object of all the work should be humanitarian—earthquake prediction -and methods of protecting life and property on the basis of sound scientific achievement. -</p> -<p>“Results obtained in connection with all subjects of investigation should be promptly -published in the form of bulletins and memoirs.” -</p> -<p>In pursuit of these ideas, Professor Jaggar proceeded to enlist support from the Chamber -of Commerce and the leading citizens of Honolulu. A generous response came from a -number of organizations, including the Bishop Museum and individuals. -</p> -<p>The total amount promised was $3,450 per year for a period of five years. This sum -was not sufficient to do the work satisfactorily and the development of the plan was -halted in consequence. -</p> -<p>—The subscription of the Bishop Museum was made upon the condition that the Institute -shall <span class="pageNum" id="pb199">[<a href="#pb199">199</a>]</span>furnish the trustees without expense except for transportation, samples of all museum -specimens collected, properly described, also copies of all published maps, surveys, -and literature made by the Institute in connection with Hawaiian interests.— -</p> -<p>In the course of a journey to Japan Mr. Jaggar visited the volcano Kilauea in Hawaii -twice, in March and in July, 1909. Professor Daly spent the summer in the Hawaiian -Islands, making careful study of Kilauea and the result of his work has since been -published in vol. 47, no. 3, of the <i>Proceedings of the American Academy of Arts and Sciences</i> under the title, “The Nature of Volcanic Action.” Both of these expeditions were -at private expense. -</p> -<p>In 1910 the first available income of the Whitney fund was used in the construction -of special resistance thermometers made by Leeds and Northrup at Baltimore under the -direction of Drs. A. L. Day and E. S. Shepherd of the Geophysical Laboratory of the -Carnegie Institution of Washington. Dr. Day, director of this laboratory, in correspondence -with Professors Daly and Jaggar during the winter of 1909–10 agreed to send Dr. Shepherd -to Kilauea and provide travelling expenses if the Institute of Technology would provide -instruments and living expenses during a stay at the Volcano House devoted to measurement -<span class="pageNum" id="pb200">[<a href="#pb200">200</a>]</span>of the temperature of liquid lava. Dr. Shepherd is a chemist and a specialist in pyrometric -work. With the aid of Institute engineers a cableway was designed for spanning the -inner pit of Halemaumau wherewith by a wire trolley system pyrometric apparatus might -be lowered into the lava. -</p> -<p>During 1909 and 1910 three seismographs, in addition to the Bosch-Omori instruments -already obtained with Whitney funds, were constructed for the Institute in Tokyo under -Dr. Omori’s direction, and shipped to Honolulu. -</p> -<p>For two years in succession, 1910 and 1911, it was impossible for any of the professors -of geology at the Institute to go to Hawaii, so arrangements were made with Mr. F. A. -Perret of Springfield, Mass., and Naples, Italy, to take Professor Jaggar’s place -in an expedition to Kilauea for the measurement of temperatures as agreed with the -Carnegie Geophysical Laboratory. The sum of $2,100 from the Whitney and other geological -research funds of the Institute was expended on this expedition. The Institute is -indebted to the Carnegie Geophysical Laboratory for co-operation and for the thermo-element -which was used in the final test, and to the Volcanic Research Society of Springfield, -Mass., for the loan of the services of Mr. Perret, his salary being continued by that -<span class="pageNum" id="pb201">[<a href="#pb201">201</a>]</span>society during his Hawaiian journey. Mr. Perret built a wooden camp on the edge of -the pit Halemaumau which he called the Technology Station and where he lived. -</p> -<p>It will appear from the foregoing that the work bearing on a proposed volcano observatory -in Hawaii up to 1912 was instituted and carried forward by the Massachusetts Institute -of Technology. That institution was materially aided in the conduct of this work by -voluntary subscription among citizens of Honolulu. -</p> -<p>Some $6,100, in addition to salaries, was spent by the Institute of Technology for -its officers for work in Hawaii prior to 1912, and after Mr. Perret’s departure in -November, 1911, an appropriation of $1,700 for Professor Jaggar’s work in Hawaii in -the winter of 1912 was made from Technology funds. -</p> -<p>The subscription fund provided for in Honolulu in 1909 was revived on October 5, 1911, -at a luncheon at the University Club, given for the organization of a Hawaiian Volcano -Research Association. -</p> -<p>The net result of this meeting was to establish an association in Honolulu for the -subscription of money to volcano research. The committee representative of this association -determined to name the organization “Hawaiian Volcano Research Association.” Funds -for the <span class="pageNum" id="pb202">[<a href="#pb202">202</a>]</span>running expense of an observatory on Hawaii to the amount of $5,000 annually for five -years from January 1, 1912, exclusive of the funds furnished by the Massachusetts -Institute of Technology were subscribed, the full amount in the event of failure on -the part of individual subscribers being guaranteed by Mr. Clarence H. Cooke, treasurer, -through the generosity of Mr. Cooke and his associates of the estate of C. M. Cooke, -Ltd. -</p> -<p>The Institute was prepared to co-operate with the Hawaiian Volcano Research Association -by becoming its largest subscriber for the five years, through the income of the Whitney -fund and the current payment to its Seismological fund. -</p> -<p>On January 19 a subscription was started in the town of Hilo to provide funds wherewith -to build a laboratory near the Volcano House for the use of the representative of -the Massachusetts Institute of Technology engaged in volcanic research. This proposal -met a most hearty response and within a few days $1,785 was subscribed. -</p> -<p>The land for the Observatory, a tract of about three acres, was obtained on a sub-lease -for fifteen years to October 1, 1927, from the Volcano House Company with the consent -of the trustees of the Bishop Estate, the owners of the land. This tract is on the -edge of the cliff directly <span class="pageNum" id="pb203">[<a href="#pb203">203</a>]</span>opposite the grounds of the Volcano House on the south side of the Puna-Kau road. -The observatory is built of Oregon pine and is equipped with two laboratories, the -director’s room, photographic dark room, and storeroom on the main floor. A veranda -extending along two sides commands extensive views of the three volcanoes, Kilauea, -Mauna Loa, and Mauna Kea. In front there is a concrete post for geodetic and photographic -experiments. The furniture includes large cases of drawers, for storage of specimens, -maps, or photographs, and there are work and drafting tables. -</p> -<p>The Whitney Laboratory of Seismology, eighteen feet square, is a basement room of -concrete floored on the solid ledge of basalt. This is the rock of the uppermost layer -of the cliff which here borders the greater crater of Kilauea. The cellar was dug -through 5½ feet of ash and pumice which make the surface soil. The piers for seismographs -were designed for a set of instruments built in Tokyo in 1910 under the direction -of Professor Omori and purchased with the income of the Whitney fund. -</p> -<p>On January 24, 1912, Mr. F. B. Dodge of Honolulu arrived at the volcano to become -assistant to the director and during the ensuing weeks arrangements were completed -and trigonometric <span class="pageNum" id="pb204">[<a href="#pb204">204</a>]</span>stations installed whereby a daily survey of the active lava pool could be made. -</p> -<p></p> -<div class="figure p204width" id="p204"><img src="images/p204.jpg" alt="MAP OF HAWAII" width="562" height="627"><p class="figureHead">MAP OF HAWAII</p> -</div><p> -</p> -<p>The Territorial Government loaned the services of a part of the prison gang which -does the road work for the Territory of Hawaii, to clear the land, dig the cellar, -and build the roadway of the Observatory. -</p> -<p>An additional hut constructed wholly without iron for possible magnetic work was built -on the verge of Halemaumau for direct instrumental observations of the lava, under -shelter. -</p> -<p>The fundamental idea expressed at the time of the formation of the Hawaiian Volcano -Research Association was to the effect that the crater observations should be continuous -and permanent. From the point of view of the educator, however, there is another equally -vital work to be accomplished by such an experiment station as the Hawaiian Volcano -Observatory, namely, provision for scientific hospitality. The study of geophysics -and geochemistry in the field is so extensive and inclusive a department of science -that no resident staff could hope to cover the whole field without large expense and -a very large working force. Moreover the spirit of generous exchange of opportunity -and of ideas in science, with a liberal welcome to serious students of all schools, -is modern and novel, and should <span class="pageNum" id="pb205">[<a href="#pb205">205</a>]</span>promote the most rapid progress. Accordingly it is proposed in the Hawaiian Observatory -to combine two objects, record of facts of volcanology and seismology by the permanent -staff, and surveys in the field of special topics by expert specialists invited to -come from other institutions. -</p> -<p></p> -<div class="figure p205width"><img src="images/p205.png" alt="Medieval sailing ship." width="132" height="140"></div><p> -<span class="pageNum" id="pb207">[<a href="#pb207">207</a>]</span></p> -</div> -</div> -</div> -</div> -<div class="back"> -<div class="div1 appendix"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="label">APPENDIX</h2> -<h2 class="main">PARTIAL LIST HAWAIIAN TERMS USED</h2> -</div> -<div class="divBody"> -<p class="first">Aa, <a href="#pb175" class="pageref">175</a>, <a href="#pb184" class="pageref">184</a>, <a href="#pb186" class="pageref">186</a>. -</p> -<p>Ahua, <a href="#pb40" class="pageref">40</a>–43. -</p> -<p>aikane, <a href="#pb93" class="pageref">93</a>, <a href="#pb110" class="pageref">110</a>. -</p> -<p>Ailaau, <a href="#pb1" class="pageref">1</a>–3, <a href="#pb89" class="pageref">89</a>. -</p> -<p>Aiwohikupua, <a href="#pb57" class="pageref">57</a>, <a href="#pb58" class="pageref">58</a>. -</p> -<p>Akanikolea, <a href="#pb46" class="pageref">46</a>, <a href="#pb47" class="pageref">47</a>. -</p> -<p>alahuna, <a href="#pb175" class="pageref">175</a>. -</p> -<p>Alapai, <a href="#pb161" class="pageref">161</a>. -</p> -<p>aloha, <a href="#pb21" class="pageref">21</a>, <a href="#pb110" class="pageref">110</a>. -</p> -<p>Aloipauaa, <a href="#pb39" class="pageref">39</a>, <a href="#pb43" class="pageref">43</a>. -</p> -<p>amama, <a href="#pb114" class="pageref">114</a>. -</p> -<p>Aukelenuiaku, <a href="#pb8" class="pageref">8</a>, <a href="#pb71" class="pageref">71</a>. -</p> -<p>aumakua, <a href="#pb12" class="pageref">12</a>, <a href="#pb13" class="pageref">13</a>, <a href="#pb16" class="pageref">16</a>, <a href="#pb33" class="pageref">33</a>, <a href="#pb63" class="pageref">63</a>. -</p> -<p>awa, <a href="#pb99" class="pageref">99</a>. -</p> -<p>eepa, <a href="#pb97" class="pageref">97</a>. -</p> -<p>Haehae, <a href="#pb76" class="pageref">76</a>. -</p> -<p>Haena, <a href="#pb75" class="pageref">75</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb82" class="pageref">82</a>, <a href="#pb83" class="pageref">83</a>, <a href="#pb86" class="pageref">86</a>, <a href="#pb94" class="pageref">94</a>, <a href="#pb127" class="pageref">127</a>. -</p> -<p>hala, <a href="#pb32" class="pageref">32</a>, <a href="#pb73" class="pageref">73</a>, <a href="#pb110" class="pageref">110</a>. -</p> -<p>Halaauola, <a href="#pb77" class="pageref">77</a>. -</p> -<p>Halawa, <a href="#pb131" class="pageref">131</a>. -</p> -<p>Haleakala, <a href="#pb11" class="pageref">11</a>, <a href="#pb56" class="pageref">56</a>, <a href="#pb171" class="pageref">171</a>. -</p> -<p>Halemaumau, <a href="#pb23" class="pageref">23</a>, <a href="#pb44" class="pageref">44</a>, <a href="#pb200" class="pageref">200</a>, <a href="#pb204" class="pageref">204</a>. -</p> -<p>Hamakua, <a href="#pb57" class="pageref">57</a>, <a href="#pb60" class="pageref">60</a>. -</p> -<p>Hapakuela, <a href="#pb71" class="pageref">71</a>. -</p> -<p>Haumea, <a href="#pb4" class="pageref">4</a>, <a href="#pb8" class="pageref">8</a>, <a href="#pb64" class="pageref">64</a>, <a href="#pb68" class="pageref">68</a>, <a href="#pb69" class="pageref">69</a>. -</p> -<p>Hawaii, <a href="#pb1" class="pageref">1</a>–203. -</p> -<p>Hea, <a href="#pb131" class="pageref">131</a>. -</p> -<p>heeholua, <a href="#pb37" class="pageref">37</a>. -</p> -<p>heenalu, <a href="#pb37" class="pageref">37</a>. -</p> -<p>Hiiaka, <a href="#pb5" class="pageref">5</a>–9, <a href="#pb69" class="pageref">69</a>, <a href="#pb72" class="pageref">72</a>, <a href="#pb83" class="pageref">83</a>–138. -</p> -<p>Hilo, <a href="#pb28" class="pageref">28</a>, <a href="#pb36" class="pageref">36</a>, <a href="#pb53" class="pageref">53</a>, <a href="#pb66" class="pageref">66</a>, <a href="#pb74" class="pageref">74</a>, <a href="#pb108" class="pageref">108</a>, <a href="#pb109" class="pageref">109</a>, <a href="#pb110" class="pageref">110</a>, <a href="#pb136" class="pageref">136</a>, <a href="#pb139" class="pageref">139</a>, <a href="#pb140" class="pageref">140</a>, <a href="#pb144" class="pageref">144</a>, <a href="#pb151" class="pageref">151</a>, <a href="#pb158" class="pageref">158</a>. -</p> -<p>Hina, <a href="#pb6" class="pageref">6</a>, <a href="#pb64" class="pageref">64</a>, <a href="#pb191" class="pageref">191</a>. -</p> -<p>Hoaika, <a href="#pb124" class="pageref">124</a>. -</p> -<p>Hoaiku, <a href="#pb103" class="pageref">103</a>, <a href="#pb124" class="pageref">124</a>. -</p> -<p>holua, <a href="#pb22" class="pageref">22</a>, <a href="#pb23" class="pageref">23</a>, <a href="#pb38" class="pageref">38</a>–42, <a href="#pb60" class="pageref">60</a>. -</p> -<p>Honolulu, <a href="#pb10" class="pageref">10</a>. -</p> -<p>Honuaiakea, <a href="#pb9" class="pageref">9</a>. -</p> -<p>Hopoe, <a href="#pb28" class="pageref">28</a>, <a href="#pb87" class="pageref">87</a>–95, <a href="#pb109" class="pageref">109</a>, <a href="#pb110" class="pageref">110</a>, <a href="#pb134" class="pageref"><span class="corr" id="xd31e3296" title="Source: 234">134</span></a>. -</p> -<p>Hualalai, <a href="#pb57" class="pageref">57</a>, <a href="#pb146" class="pageref">146</a>, <a href="#pb172" class="pageref">172</a>, <a href="#pb185" class="pageref">185</a>. -</p> -<p>Huehue, <a href="#pb147" class="pageref">147</a>, <a href="#pb148" class="pageref">148</a>. -</p> -<p>hula, <a href="#pb74" class="pageref">74</a>, <a href="#pb79" class="pageref">79</a>, <a href="#pb86" class="pageref">86</a>, <a href="#pb88" class="pageref">88</a>. -</p> -<p>Hulihia, <a href="#pb73" class="pageref">73</a>, <a href="#pb84" class="pageref">84</a>. -</p> -<p>humuhumu, <a href="#pb45" class="pageref">45</a>, <a href="#pb105" class="pageref">105</a>. -</p> -<p>hunahuna, <a href="#pb82" class="pageref">82</a>. -</p> -<p>ikoi, <a href="#pb16" class="pageref">16</a>. -</p> -<p>Iku, <a href="#pb9" class="pageref">9</a>, <a href="#pb51" class="pageref">51</a>. -</p> -<p>ipuholoholona, <a href="#pb112" class="pageref">112</a>. -</p> -<p>Ka, <a href="#pb105" class="pageref">105</a>. -</p> -<p>Kaahumanu, <a href="#pb149" class="pageref">149</a>, <a href="#pb150" class="pageref">150</a>. -</p> -<p>Kaakaauea, <a href="#pb44" class="pageref">44</a>. -</p> -<p>Kaeaniuaula, <a href="#pb44" class="pageref">44</a>. -</p> -<p>Kaelehuluhulu, <a href="#pb148" class="pageref">148</a>. -</p> -<p>Kahanai, <a href="#pb14" class="pageref">14</a>. -</p> -<p>Kahawali, <a href="#pb37" class="pageref">37</a>–44. -</p> -<p>Kahikinui, <a href="#pb11" class="pageref">11</a>. -</p> -<p>kahili, <a href="#pb73" class="pageref">73</a>. -</p> -<p>Kahoupokane, <a href="#pb57" class="pageref">57</a>. -</p> -<p>kahu, <a href="#pb97" class="pageref">97</a>. -</p> -<p>Kahuku, <a href="#pb22" class="pageref">22</a>–25. -</p> -<p>kahuna, <a href="#pb44" class="pageref">44</a>. -</p> -<p>Kailua, <a href="#pb153" class="pageref">153</a>. -</p> -<p>Kaimimiki, <a href="#pb177" class="pageref">177</a>, <a href="#pb188" class="pageref">188</a>. -</p> -<p>Kalakaua, <a href="#pb65" class="pageref">65</a>, <a href="#pb66" class="pageref">66</a>. -</p> -<p>Kalakeenui-o-Kane, <a href="#pb9" class="pageref">9</a>. -</p> -<p>Kalalau, <a href="#pb15" class="pageref">15</a>. -</p> -<p>Kalaniopuu, <a href="#pb139" class="pageref">139</a>. -</p> -<p>Kaliu, <a href="#pb91" class="pageref">91</a>. -</p> -<p>Kalua, <a href="#pb174" class="pageref">174</a>, <a href="#pb193" class="pageref">193</a>. -</p> -<p>Kamaka-a-ke-akua, <a href="#pb148" class="pageref">148</a>, <a href="#pb157" class="pageref">157</a>. -</p> -<p>Kamakau, <a href="#pb140" class="pageref">140</a>. -</p> -<p>Kamapuaa, <a href="#pb45" class="pageref">45</a>–54, <a href="#pb71" class="pageref">71</a>, <a href="#pb105" class="pageref">105</a>. -</p> -<p>Kamehameha, <a href="#pb139" class="pageref">139</a>–157, <a href="#pb168" class="pageref">168</a>. -</p> -<p>Kamohoalii, <a href="#pb5" class="pageref">5</a>, <a href="#pb9" class="pageref">9</a>, <a href="#pb63" class="pageref">63</a>, <a href="#pb68" class="pageref">68</a>, <a href="#pb72" class="pageref">72</a>. -</p> -<p>Kanakawahine, <a href="#pb39" class="pageref">39</a>. -</p> -<p>Kanaloa, <a href="#pb64" class="pageref">64</a>, <a href="#pb137" class="pageref">137</a>. -</p> -<p>Kane, <a href="#pb64" class="pageref">64</a>, <a href="#pb81" class="pageref">81</a>, <a href="#pb114" class="pageref">114</a>. -</p> -<p>Kaneakalau, <a href="#pb31" class="pageref">31</a>. -</p> -<p>Kanehekili, <a href="#pb69" class="pageref">69</a>. -</p> -<p>Kanehoalani, <a href="#pb7" class="pageref">7</a>, <a href="#pb48" class="pageref">48</a>, <a href="#pb64" class="pageref">64</a>. -</p> -<p>Kanehunamoku, <a href="#pb5" class="pageref">5</a>. -</p> -<p>Kanepuahiohio, <a href="#pb5" class="pageref">5</a>. -</p> -<p>Kapiolani, <a href="#pb139" class="pageref">139</a>, <a href="#pb152" class="pageref">152</a>–163. -</p> -<p>Kapo, <a href="#pb70" class="pageref">70</a>. -</p> -<p>Kapoho, <a href="#pb28" class="pageref">28</a>, <a href="#pb39" class="pageref">39</a>. -</p> -<p>Kapueuli, <a href="#pb44" class="pageref">44</a>. -</p> -<p>Kau, <a href="#pb14" class="pageref">14</a>–16, <a href="#pb186" class="pageref">186</a>. -</p> -<p>Kauai, <a href="#pb10" class="pageref">10</a>–16, <a href="#pb58" class="pageref">58</a>, <a href="#pb71" class="pageref">71</a>, <a href="#pb74" class="pageref">74</a>, <a href="#pb75" class="pageref">75</a>, <a href="#pb76" class="pageref">76</a>, <a href="#pb77" class="pageref">77</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb79" class="pageref">79</a>, <a href="#pb81" class="pageref">81</a>, <a href="#pb85" class="pageref">85</a>, <a href="#pb135" class="pageref">135</a>. -</p> -<p>Kauanohunohu, <a href="#pb44" class="pageref">44</a>. -</p> -<p>Kauila, <a href="#pb37" class="pageref">37</a>. -</p> -<p>Kaunu, <a href="#pb127" class="pageref">127</a>. -</p> -<p>Kauwilanui, <a href="#pb69" class="pageref">69</a>. -</p> -<p>Kawaihae, <a href="#pb141" class="pageref">141</a>. -</p> -<p>Keaau, <a href="#pb73" class="pageref">73</a>, <a href="#pb74" class="pageref">74</a>, <a href="#pb93" class="pageref">93</a>, <a href="#pb94" class="pageref">94</a>. -</p> -<p>Keahialaka, <a href="#pb3" class="pageref">3</a>. -</p> -<p>Kealakekua, <a href="#pb182" class="pageref">182</a>. -</p> -<p>Kealiamanu, <a href="#pb10" class="pageref">10</a>. -</p> -<p>Kealiapaakai, <a href="#pb10" class="pageref">10</a>. -</p> -<p>Kealohilani, <a href="#pb133" class="pageref">133</a>. -</p> -<p>Keauka, <a href="#pb5" class="pageref">5</a>. -</p> -<p>Keaumiki, <a href="#pb5" class="pageref">5</a>. -<span class="pageNum" id="pb208">[<a href="#pb208">208</a>]</span></p> -<p>Keawemauhili, <a href="#pb139" class="pageref">139</a>, <a href="#pb152" class="pageref">152</a>. -</p> -<p>Keei, <a href="#pb183" class="pageref">183</a>. -</p> -<p>Keliikuku, <a href="#pb31" class="pageref">31</a>. -</p> -<p>Keoua, <a href="#pb139" class="pageref">139</a>–145, <a href="#pb191" class="pageref">191</a>. -</p> -<p>kihei, <a href="#pb42" class="pageref">42</a>. -</p> -<p>Kilauea, <a href="#pb2" class="pageref">2</a>–7, <a href="#pb18" class="pageref">18</a>–36, <a href="#pb50" class="pageref">50</a>–66, <a href="#pb86" class="pageref">86</a>–89, <a href="#pb113" class="pageref">113</a>, <a href="#pb114" class="pageref">114</a>, <a href="#pb124" class="pageref">124</a>, <a href="#pb135" class="pageref">135</a>, <a href="#pb139" class="pageref">139</a>, <a href="#pb140" class="pageref">140</a>–153, <a href="#pb173" class="pageref">173</a>–203. -</p> -<p>Kilinoe, <a href="#pb79" class="pageref">79</a>, <a href="#pb81" class="pageref">81</a>. -</p> -<p>kiluai, <a href="#pb111" class="pageref">111</a>. -</p> -<p>Kinoohu, <a href="#pb100" class="pageref">100</a>. -</p> -<p>Kiwalao, <a href="#pb139" class="pageref">139</a>, <a href="#pb152" class="pageref">152</a>. -</p> -<p>Koa, <a href="#pb14" class="pageref">14</a>, <a href="#pb15" class="pageref">15</a>. -</p> -<p>Koahi, <a href="#pb5" class="pageref">5</a>. -</p> -<p>Koai, <a href="#pb39" class="pageref">39</a>. -</p> -<p>Kohala, <a href="#pb53" class="pageref">53</a>, <a href="#pb105" class="pageref">105</a>, <a href="#pb122" class="pageref">122</a>. -</p> -<p>Kolea, <a href="#pb106" class="pageref">106</a>. -</p> -<p>kolonahe, <a href="#pb82" class="pageref">82</a>. -</p> -<p>Kona, <a href="#pb153" class="pageref">153</a>, <a href="#pb156" class="pageref">156</a>. -</p> -<p>Ku, <a href="#pb64" class="pageref">64</a>, <a href="#pb68" class="pageref">68</a>, <a href="#pb105" class="pageref">105</a>, <a href="#pb137" class="pageref">137</a>. -</p> -<p>Kuaihelani, <a href="#pb14" class="pageref">14</a>, <a href="#pb71" class="pageref">71</a>. -</p> -<p>Kukaepuaa, <a href="#pb52" class="pageref">52</a>. -</p> -<p>Kukii, <a href="#pb42" class="pageref">42</a>. -</p> -<p>kumawaho, <a href="#pb51" class="pageref">51</a>. -</p> -<p>Kumukahi, <a href="#pb27" class="pageref">27</a>–29, <a href="#pb46" class="pageref">46</a>. -</p> -<p>Kuokoa, <a href="#pb7" class="pageref">7</a>, <a href="#pb140" class="pageref">140</a>, <a href="#pb147" class="pageref">147</a>. -</p> -<p>kupilikia, <a href="#pb111" class="pageref">111</a>. -</p> -<p>kupua, <a href="#pb14" class="pageref">14</a>, <a href="#pb45" class="pageref">45</a>, <a href="#pb97" class="pageref">97</a>, <a href="#pb117" class="pageref">117</a>. -</p> -<p>Kuwahailo, <a href="#pb8" class="pageref">8</a>, <a href="#pb64" class="pageref">64</a>, <a href="#pb65" class="pageref">65</a>, <a href="#pb68" class="pageref">68</a>. -</p> -<p>Laieikawai, <a href="#pb57" class="pageref">57</a>. -</p> -<p>Laka, <a href="#pb7" class="pageref">7</a>, <a href="#pb74" class="pageref">74</a>. -</p> -<p>Lanahiku, <a href="#pb93" class="pageref">93</a>. -</p> -<p>Laupahoehoe, <a href="#pb62" class="pageref">62</a>. -</p> -<p>Leahi, <a href="#pb10" class="pageref">10</a>. -</p> -<p>leho, <a href="#pb46" class="pageref">46</a>. -</p> -<p>lehua, <a href="#pb75" class="pageref">75</a>, <a href="#pb81" class="pageref">81</a>, <a href="#pb91" class="pageref">91</a>, <a href="#pb109" class="pageref">109</a>. -</p> -<p>lei, <a href="#pb12" class="pageref">12</a>, <a href="#pb110" class="pageref">110</a>. -</p> -<p>Liholiho, <a href="#pb153" class="pageref">153</a>. -</p> -<p>Lilinoe, <a href="#pb56" class="pageref">56</a>. -</p> -<p>Lohiau, <a href="#pb6" class="pageref">6</a>, <a href="#pb71" class="pageref">71</a>–96, <a href="#pb125" class="pageref">125</a>–138. -</p> -<p>Lono, <a href="#pb80" class="pageref">80</a>, <a href="#pb85" class="pageref">85</a>. -</p> -<p>Lonomakua, <a href="#pb51" class="pageref">51</a>, <a href="#pb52" class="pageref">52</a>, <a href="#pb137" class="pageref">137</a>, <a href="#pb138" class="pageref">138</a>. -</p> -<p>Mahiki, <a href="#pb119" class="pageref">119</a>, <a href="#pb120" class="pageref">120</a>, <a href="#pb122" class="pageref">122</a>. -</p> -<p>Mahuike, <a href="#pb67" class="pageref">67</a>. -</p> -<p>maile, <a href="#pb75" class="pageref">75</a>. -</p> -<p>Makaukiu, <a href="#pb118" class="pageref">118</a>–122. -</p> -<p>mana, <a href="#pb14" class="pageref">14</a>, <a href="#pb92" class="pageref">92</a>. -</p> -<p>Maui, <a href="#pb58" class="pageref">58</a>, <a href="#pb59" class="pageref">59</a>, <a href="#pb66" class="pageref">66</a>, <a href="#pb67" class="pageref">67</a>, <a href="#pb139" class="pageref">139</a>, <a href="#pb140" class="pageref">140</a>, <a href="#pb171" class="pageref">171</a>. -</p> -<p>Mauliola, <a href="#pb77" class="pageref">77</a>. -</p> -<p>Mauna Kea, <a href="#pb55" class="pageref">55</a>–60, <a href="#pb140" class="pageref">140</a>, <a href="#pb141" class="pageref">141</a>, <a href="#pb171" class="pageref">171</a>, <a href="#pb178" class="pageref">178</a>, <a href="#pb185" class="pageref">185</a>, <a href="#pb203" class="pageref">203</a>. -</p> -<p>Mauna Loa, <a href="#pb12" class="pageref">12</a>, <a href="#pb61" class="pageref">61</a>, <a href="#pb62" class="pageref">62</a>, <a href="#pb77" class="pageref">77</a>, <a href="#pb141" class="pageref">141</a>, <a href="#pb173" class="pageref">173</a>, <a href="#pb178" class="pageref">178</a>–203. -</p> -<p>Menehune, <a href="#pb7" class="pageref">7</a>. -</p> -<p>Moanalua, <a href="#pb10" class="pageref">10</a>. -</p> -<p>Moemoeaoulii, <a href="#pb4" class="pageref">4</a>. -</p> -<p>Mokuaweoweo, <a href="#pb173" class="pageref">173</a>, <a href="#pb174" class="pageref">174</a>, <a href="#pb178" class="pageref">178</a>, <a href="#pb185" class="pageref">185</a>. -</p> -<p>Mokuola, <a href="#pb28" class="pageref">28</a>. -</p> -<p>Mona, <a href="#pb141" class="pageref">141</a>. -</p> -<p>moo, <a href="#pb97" class="pageref">97</a>. -</p> -<p>Moolau, <a href="#pb122" class="pageref">122</a>, <a href="#pb124" class="pageref">124</a>. -</p> -<p>Naihe, <a href="#pb152" class="pageref">152</a>, <a href="#pb153" class="pageref">153</a>, <a href="#pb155" class="pageref">155</a>, <a href="#pb156" class="pageref">156</a>. -</p> -<p>Namakaokahai, <a href="#pb8" class="pageref">8</a>–11, <a href="#pb14" class="pageref">14</a>, <a href="#pb63" class="pageref">63</a>, <a href="#pb64" class="pageref">64</a>, <a href="#pb68" class="pageref">68</a>. -</p> -<p>Nanahuki, <a href="#pb109" class="pageref">109</a>. -</p> -<p>Naue, <a href="#pb85" class="pageref">85</a>. -</p> -<p>Niihau, <a href="#pb5" class="pageref">5</a>, <a href="#pb6" class="pageref">6</a>, <a href="#pb80" class="pageref">80</a>, <a href="#pb81" class="pageref">81</a>, <a href="#pb85" class="pageref">85</a>. -</p> -<p>Noho, <a href="#pb120" class="pageref">120</a>, <a href="#pb121" class="pageref">121</a>. -</p> -<p>Nuuhiwa, <a href="#pb67" class="pageref">67</a>. -</p> -<p>Nuumealani, <a href="#pb9" class="pageref">9</a>–12. -</p> -<p>Oahu, <a href="#pb10" class="pageref">10</a>, <a href="#pb31" class="pageref">31</a>, <a href="#pb43" class="pageref">43</a>–50. -</p> -<p>Oalalaua, <a href="#pb157" class="pageref">157</a>. -</p> -<p>ohelo, <a href="#pb154" class="pageref">154</a>. -</p> -<p>ohia, <a href="#pb32" class="pageref">32</a>, <a href="#pb36" class="pageref">36</a>, <a href="#pb88" class="pageref">88</a>, <a href="#pb100" class="pageref">100</a>. -</p> -<p>Onomea, <a href="#pb62" class="pageref">62</a>. -</p> -<p>opelu, <a href="#pb48" class="pageref">48</a>. -</p> -<p>pahoehoe, <a href="#pb175" class="pageref">175</a>. -</p> -<p>Palaau, <a href="#pb77" class="pageref">77</a>. -</p> -<p>Panaewa, <a href="#pb98" class="pageref">98</a>–103. -</p> -<p>Paoa, <a href="#pb6" class="pageref">6</a>–11, <a href="#pb51" class="pageref">51</a>. -</p> -<p>Papa, <a href="#pb4" class="pageref">4</a>, <a href="#pb64" class="pageref">64</a>. -</p> -<p>Papalauahi, <a href="#pb29" class="pageref">29</a>, <a href="#pb30" class="pageref">30</a>, <a href="#pb109" class="pageref">109</a>. -</p> -<p>pau, <a href="#pb91" class="pageref">91</a>, <a href="#pb123" class="pageref">123</a>. -</p> -<p>Pauopalae, <a href="#pb97" class="pageref">97</a>, <a href="#pb125" class="pageref">125</a>, <a href="#pb130" class="pageref">130</a>, <a href="#pb132" class="pageref">132</a>. -</p> -<p>Pele, <a href="#pb3" class="pageref">3</a>–205. -</p> -<p>Pii, <a href="#pb14" class="pageref">14</a>–17. -</p> -<p>Pikeha, <a href="#pb49" class="pageref">49</a>. -</p> -<p>Pili, <a href="#pb120" class="pageref">120</a>, <a href="#pb121" class="pageref">121</a>. -</p> -<p>Poliahu, <a href="#pb55" class="pageref">55</a>–62. -</p> -<p>Pueo, <a href="#pb17" class="pageref">17</a>. -</p> -<p>Puna, <a href="#pb27" class="pageref">27</a>, <a href="#pb29" class="pageref">29</a>, <a href="#pb35" class="pageref">35</a>, <a href="#pb66" class="pageref">66</a>, <a href="#pb72" class="pageref">72</a>, <a href="#pb73" class="pageref">73</a>, <a href="#pb80" class="pageref">80</a>, <a href="#pb86" class="pageref">86</a>, <a href="#pb94" class="pageref">94</a>, <a href="#pb157" class="pageref">157</a>. -</p> -<p>Punaluu, <a href="#pb179" class="pageref">179</a>, <a href="#pb180" class="pageref">180</a>. -</p> -<p>Puu-o-Pele, <a href="#pb10" class="pageref">10</a>. -</p> -<p>tabu, <a href="#pb47" class="pageref">47</a>, <a href="#pb72" class="pageref">72</a>, <a href="#pb115" class="pageref">115</a>. -</p> -<p>ti, <a href="#pb72" class="pageref">72</a>, <a href="#pb85" class="pageref">85</a>, <a href="#pb128" class="pageref">128</a>, <a href="#pb173" class="pageref">173</a>. -</p> -<p>uhiuha, <a href="#pb84" class="pageref">84</a>. -</p> -<p>Ululani, <a href="#pb150" class="pageref">150</a>. -</p> -<p>Uwekahuna, <a href="#pb44" class="pageref">44</a>. -</p> -<p>Wahieloa, <a href="#pb71" class="pageref">71</a>. -</p> -<p>Wahineomao, <a href="#pb104" class="pageref">104</a>–138. -</p> -<p>Waiakea, <a href="#pb184" class="pageref">184</a>. -</p> -<p>Waialama, <a href="#pb184" class="pageref">184</a>. -</p> -<p>Waiau, <a href="#pb56" class="pageref">56</a>, <a href="#pb57" class="pageref">57</a>. -</p> -<p>Waikiki, <a href="#pb187" class="pageref">187</a>. -</p> -<p>Wailuku, <a href="#pb120" class="pageref">120</a>. -</p> -<p>Waimea, <a href="#pb140" class="pageref">140</a>. -</p> -<p>Waipio, <a href="#pb122" class="pageref">122</a>. -<span class="pageNum" id="pb209">[<a href="#pb209">209</a>]</span></p> -</div> -</div> -<div class="div1 appendix"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">POLYNESIAN LANGUAGE</h2> -</div> -<div class="divBody"> -<p class="first">“A few words should be added on the peculiar genius and structure of the Polynesian -language in general and of the Hawaiian dialect in particular. -</p> -<p>It is the law of all Polynesian languages that every word and syllable must end in -a vowel, so that no two consonants are ever heard without a vowel sound between them. -</p> -<p>Most of the radical words are dissyllables, and the accent is generally on the penult. -The Polynesian ear is as nice in marking the slightest variations in vowel sound as -it is dull in distinguishing consonants. -</p> -<p>The vocabulary of the Hawaiian is probably richer than that of most other Polynesian -tongues. Its child-like and primitive character is shown by the absence of abstract -words and general terms. -</p> -<p>As has been well observed by M. Gaussin, there are three classes of words, corresponding -to as many different stages of language: first, those that express sensations; second, -images; third, abstract ideas. -</p> -<p>Not only are names wanting for the more general abstractions, such as space, nature, -fate, etc., but there are very few generic terms. For example there is no generic -term for animal, expressing the whole class of living creatures or for insects or -for colors. At the same time it abounds in specific names and in nice distinctions. -</p> -<p>So in the Hawaiian everything that relates to their every-day life or to the natural -objects with which they are conversant is expressed with a vivacity, a minuteness -and nicety of coloring which cannot be reproduced in a foreign tongue. Thus the Hawaiian -was very rich in terms for every variety of cloud. It has names for every species -of plant on the mountains or fish in the sea, and is peculiarly copious in terms relating -to the ocean, the surf and waves. -</p> -<p>For whatever belonged to their religions, their handicrafts or their amusements, their -vocabulary was most copious and minute. Almost every stick in a native house had its -appropriate name. Hence it abounds in synonyms which are such only in appearance, -<i>i.e.</i>, “to be broken” as a stick is ‘haki,’ as a string is ‘moku,’ as a dish ‘naha,’ as -a wall ‘hina.’ -</p> -<p>Besides the language of every-day life, there was a style appropriate to oratory and -another to religion and poetry. -</p> -<p>The above-mentioned characteristics make it a pictorial and expressive language. It -still has the freshness of childhood. Its words are pictures rather than colorless -and abstract symbols of ideas, and are redolent of the mountain, the forest and the -surf. -<span class="pageNum" id="pb210">[<a href="#pb210">210</a>]</span></p> -<p>However it has been and is successfully used to express the abstractions of mathematics, -of English law, and of theology.” -</p> -<blockquote> -<p class="first">“The Hawaiian is but a dialect of the great Polynesian language, which is spoken with -extraordinary uniformity over all the numerous islands of the Pacific Ocean between -New Zealand and Hawaii. Again, the Polynesian language is but one member of that wide-spread -family of languages, known as the Malayo-Polynesian or Oceanic family, which extends -from Madagascar to the Hawaiian Islands and from New Zealand to Formosa. The Hawaiian -dialect is peculiarly interesting to the philologist from its isolated position, being -the most remote of the family from its primeval seat in Southeastern Asia, and leading -the van with the Malagasy in the rear. We believe the Hawaiian to be the most copious -and expressive, as well as the richest in native traditional history and poetry. Dr. -Reinhold Forster, the celebrated naturalist of Captain Cook’s second voyage, drew -up a table containing 47 words taken from 11 Oceanic dialects and the corresponding -terms in Malay, Mexican, Peruvian and Chilian. From this table he inferred that the -Polynesian languages afford many analogies with the Malay while they present no point -of contact with the American.” -</p> -<p>Baron William von Humboldt, the distinguished statesman and scholar, showed that the -Tagala, the leading language of the Philippine Islands, is by far the richest and -most perfect of these languages. “It possesses,” he says, “all the forms collectively -of which particular ones are found singly in other dialects; and it has preserved -them all with very trifling exceptions unbroken and in entire harmony and symmetry.” -</p> -<p>The languages of the Oceanic region have been divided into six great groups; <i>i.e.</i>, the Polynesian; the Micronesian; the Melanesian or Papuan; the Australian; the Malaysian; -the Malagasy. Many examples might be given if they were needed to illustrate the connection -of these languages. The Polynesian is an ancient and primitive member of the Malay -family. The New Zealand dialect is the most primitive and entire in its forms. The -Hawaiians, Marquesans and Tahitians form a closely related group by themselves. For -example, the Marquesan converts are using Hawaiian books and the people of the Austral -Islands read the Tahitian Bible.”</p> -</blockquote><p> -</p> -<p>The above was written by W. D. Alexander in Honolulu in 1865, author of the “History -of the Hawaiian Islands” as preface to Andrew’s Dictionary. -<span class="pageNum" id="pb211">[<a href="#pb211">211</a>]</span></p> -</div> -</div> -<div class="div1 advertisement"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">PRESS NOTICES HAWAIIAN LEGENDS</h2> -</div> -<div class="divBody"> -<p class="first"></p> -<div class="figure wdwwidth"><img src="images/wdw.jpg" alt="William Drake Westervelt." width="366" height="477"></div><p> -</p> -<p class="xd31e4639">LEGENDS OF OLD HONOLULU. Published July, 1915.<br> -<a class="pglink xd31e40" title="Link to Project Gutenberg ebook" href="https://www.gutenberg.org/ebooks/39195">LEGENDS OF GHOSTS AND GHOST-GODS</a>. Jan., 1916.<br> -LEGENDS OF HAWAIIAN VOLCANOES. Oct., 1916. -</p> -<p class="xd31e4639">By <span class="sc">William Drake Westervelt</span>. -</p> -<p class="xd31e4653">Press of Geo. H. Ellis Co., Boston. <br> -12mo, $1.50, net; small, $1.00, net. -</p> -<p>In the old days of our grandfathers, Oregon and Hawaii enjoyed quite a brisk trade. -Friendships were made that lasted. Along this line of thought here is a book that -will be welcomed gladly by Oregon readers. It is a collection of tales on Hawaiian -Mythology skilfully edited by W. D. Westervelt of Honolulu and bound at the press -of Geo. H. Ellis Co., Boston.—<i>The Oregonian, Portland, Ore., Aug., 1916.</i> -<span class="pageNum" id="pb212">[<a href="#pb212">212</a>]</span></p> -<p>In bringing together this collection Mr. Westervelt has done a favor to the residents -of Hawaii and those visitors to its shores who take an interest in its original inhabitants.—<i>The Bee, Omaha, Neb., June, 1916.</i> -</p> -<p>The Polynesian type is one of the most attractive that mankind has ever developed -and the Hawaiian is typically Polynesian. The migration of the Polynesian race over -the great ocean is one of the marvelous achievements of man, and the legends, incidentally, -when not intentionally, throw much light on this movement. This volume of “Ghosts -and Ghost-gods” is the second of a series of six which the author plans. Nowhere else -in culture is legendary lore more ample or rich; nowhere else does human character -present stranger contradictions; nowhere else does belief more nearly approach the -wild-fantastic. No book in Mr. Westervelt’s series will more strikingly display these -qualities than this one on ghosts and ghost-gods.—<i>Sunday State Journal, Wis., June, 1916.</i> -</p> -<p>Unquestionably the most complete and entertaining disclosure of the rich treasure-store -of mid-Pacific myth with which the English-speaking world has yet been favored. When -the series is finished, there will have been little unsaid on a subject intensely -attractive to the mythologist, the student of comparative religion and the ethnologist.—<i>Deseret Evening News, Salt Lake City, Utah, June, 1916.</i> -</p> -<p>A student of mythology will find many links between these legends and those of far-distant -lands. The book will have vital interest for all lovers of folk-lore who will find -much information in these tales of ancient tribes.—<i>Book News, Philadelphia, Dec., 1915.</i> -</p> -<p>While the book will be of especial interest to students of ethnology and to those -who have visited Honolulu, the romantic charm which pervades the Pacific Archipelago -gives the history universal attraction to the reading public.—<i>Globe, Boston, Mass., Oct. 25, 1915.</i> -</p> -<p>A valuable addition to the world’s collection of folk-lore is made by Mr. W. D. Westervelt -in “Legends of Old Honolulu.”—<i>New York Times, Jan. 16, 1916.</i> -</p> -<p>Lovers of legendary Folk-lore may feast upon this collection of traditional tales -of the Hawaiian people and their origin as first told by the old Hawaiian and sometimes -touched up by the Hawaiian story-teller. Mr. Westervelt, a resident of Honolulu, was -president of the Hawaiian Historical Society for some time.—<i>Boston Transcript, Aug. 11, 1915.</i> -<span class="pageNum" id="pb213">[<a href="#pb213">213</a>]</span></p> -<p>All these legends have their own particular appeal and the book may be classed among -the rare offerings of the year.—<i>Buffalo Courier, Aug. 29, 1915.</i> -</p> -<p>He writes as one well versed in his subject and some of the legends which he presents -are of great beauty and show a fine and delicate imagination in their authors.—<i>London Times, Sept. 23, 1915.</i> -</p> -<p>Mr. Westervelt is a historian of recognized standing and has given much time to the -study of the Hawaiian Folk-Lore.—<i>The Friend, Sept., 1915.</i> -</p> -<p>His contribution to folk-lore is as important and valuable as his books are attractive -and interesting to read.—<i>San Francisco, Cal., Jan. 8, 1916.</i> -</p> -<p>These legends show no lack of imagination on the part of the Hawaiian. They are simple, -filled with superstition and largely concerned with wonderful chiefs and animals with -extraordinary powers.—<i>Christian Science Monitor, Aug., 1915.</i> -</p> -<p>Mr. Westervelt has made a noteworthy contribution to legendary literature.—<i>Bellman, Minn., Sept., 1915.</i> -</p> -<p>Some entertaining stories are told by Mr. W. D. Westervelt in his collection of “Legends -of Old Honolulu.”—<i>Spectator, London, Oct., 1915.</i> -</p> -<p>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 wanderings of the people of Hawaii.—<i>Overland Monthly, San Francisco, Oct., 1915.</i> -</p> -<p>Mr. Westervelt has long been an active observer of the aboriginal condition 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.—<i>Scotsman, Sept., 1915.</i> -</p> -<p>These interesting legends, some of which are very old, furnish almost a history of -the Hawaiian thought.—<i>Int. Review of Missions, Edinburgh, 1915.</i> -</p> -<p>Those who are interested in the distant possessions of the U.S. will welcome this -volume of “Legends of Old Honolulu” by W. D. Westervelt. They depict the typical native -life of Hawaii. Other volumes are in press.—<i>So. Atlantic Quarterly, Durham, N.C., Jan., 1916.</i> -<span class="pageNum" id="pb214">[<a href="#pb214">214</a>]</span></p> -<p>The Hawaiian Legends have a quality of their own. The book is pleasing in design with -many illustrations.—<i>Dial, Chicago, Dec. 1, 1915.</i> -</p> -<p>Thanks to Mr. Westervelt the reading public has learned more of the natives of Hawaii -and their folk-lore. The book is handsomely designed and illustrated.—<i>Pittsburgh Chronicle, 1915.</i> -</p> -<p>The stories tell of the struggles, triumphs and wanderings of the people and while -they are full of interest as merely stories, they have a special value to all who -are concerned with the study of comparative folk-lore.—<i>Bookseller, London, Aug. 10, 1915.</i> -</p> -<p>All the legends are fresh and charming and help to give glimpses into the workings -of the thought and imagination of the simple dwellers in the Isles of the South Seas. -Mr. Westervelt is to be congratulated on his new contribution to our better knowledge -of the fast-dwindling people whom he knows and loves so well.—<i>Herald, Glasgow, Sept. 23, 1915.</i> -</p> -<p>An entertaining dip into Hawaiian mythology is reserved for readers of “Legends of -Gods and Ghosts,” whose author is W. D. Westervelt. The tales are collected from native -tongues and put into English with no apparent sacrifice of their interest and charm. -The Hawaiians have developed some beautiful nature-myths, which are well worth preservation -as companion pieces with the better known fairy stories that come to us from Europe -and Asia. Tales of fisher folks, of mountain habitants, of magic fishhooks and of -creatures who could take on the form of man or of sea monster at will—such are the -legends handed down from generation to generation among these mid-Pacific people. -They are worth reading.—Boston: The George H. Ellis Co. Press.—<i>Cleveland Plain Dealer, Mar. 25, 1916.</i> -</p> -<p>Gods and Goddesses tower in the place allotted to fairies in Europe and to genii in -Asia and the book is of the greatest interest to the student of stories.—<i>Bookseller, London, Aug. 10, 1915.</i> -</p> -<p>Just as their music is weirdly sweet so the legends of the Hawaiians have a fascinating -beauty about them. Not only to the anthropologist but to the general reader all the -myths have their appeal.—<i>Springfield Republican, 1916.</i> -</p> -<p>Mr. Westervelt includes among his legends “Ghosts and Ghost-gods” something about -homeless and desolate ghosts, ancestor ghosts, and dragon ghost-gods. He has illustrated -<span class="pageNum" id="pb215">[<a href="#pb215">215</a>]</span>with twelve pictures of Hawaiian scenery and fish plates in color.… So out of this -rich material Mr. Westervelt makes an interesting book. Most persons never outgrow -fairy tales and these have a novelty and glamour that we associate with far-off tropical -Polynesia.—<i>Transcript, Boston, 1916.</i> -</p> -<p>The note of the story does not often rise above the carnal but now and then a higher -note is struck of friendship, marital love and loyalty, courage for high ends. As -a contribution to aboriginal folk-lore Mr. Westervelt’s book takes a distinct place.—<i>Herald, Boston, Mass., Jan. 29, 1916.</i> -</p> -<p>Greek Mythology, red Indian Folk-lore and Andersen’s Fairy Tales are made of one stuff -and kin to them all are these South Sea Island Stories told by Mr. W. D. Westervelt.—<i>New York Sun, Jan. 23, 1916.</i> -</p> -<p>These legends reveal an extraordinary understanding of Nature’s ways and moods and -unveil early history with a mythological setting.—<i>San Francisco, Feb., 1916.</i> -</p> -<p class="tb"></p><p> -</p> -<p>The author purposes to bring out during 1917: -</p> -<p class="xd31e152">LIFE OF KAMEHAMEHA. <br> -LEGENDS OF MAUI. <br> -HISTORICAL LEGENDS. -</p> -</div> -</div> -<div class="transcriberNote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="first">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 <a class="seclink xd31e40" title="External link" href="https://www.gutenberg.org/" rel="home">www.gutenberg.org</a>. -</p> -<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd31e40" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>. -</p> -<p>Scans of this book are available from the Internet Archive (copy <a class="seclink xd31e40" title="External link" href="https://archive.org/details/hawaiianlegendso00west">1</a>, <a class="seclink xd31e40" title="External link" href="https://archive.org/details/hawaiianlegendso01west">2</a>). -</p> -<h3 class="main">Metadata</h3> -<table class="colophonMetadata" summary="Metadata"> -<tr> -<td><b>Title:</b></td> -<td>Hawaiian legends of volcanoes</td> -<td></td> -</tr> -<tr> -<td><b>Author:</b></td> -<td>William Drake Westervelt (1849–1939)</td> -<td><a href="https://viaf.org/viaf/39530512/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Language:</b></td> -<td>English</td> -<td></td> -</tr> -<tr> -<td><b>Original publication date:</b></td> -<td>1916</td> -<td></td> -</tr> -<tr> -<td><b>Keywords:</b></td> -<td>Folklore -- Hawaii</td> -<td></td> -</tr> -<tr> -<td><b></b></td> -<td>Legends -- Hawaii</td> -<td></td> -</tr> -<tr> -<td><b></b></td> -<td>Volcanoes -- Folklore</td> -<td></td> -</tr> -</table> -<h3 class="main">Revision History</h3> -<ul> -<li>2021-09-21 Started. -</li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These links may not work -for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctionTable" summary="Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -<th>Edit distance</th> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e568">ix</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e650">x</a></td> -<td class="width40 bottom">Plumaria</td> -<td class="width40 bottom">Plumeria</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e694">x</a></td> -<td class="width40 bottom">Ranier</td> -<td class="width40 bottom">Rainier</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1033">24</a></td> -<td class="width40 bottom">PLUMARIA</td> -<td class="width40 bottom">PLUMERIA</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1728">88</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">,</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2393">146</a></td> -<td class="width40 bottom">fo9t</td> -<td class="width40 bottom">foot</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2618">165</a></td> -<td class="width40 bottom">)</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3296">207</a></td> -<td class="width40 bottom">234</td> -<td class="width40 bottom">134</td> -<td class="bottom">1</td> -</tr> -</table> -</div> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK HAWAIIAN LEGENDS OF VOLCANOES (MYTHOLOGY) ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law 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. 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