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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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