{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_18450/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_18450","id":"gutenberg_18450","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/18450","summary":null,"tags":["Category: Mythology, Legends & Folklore","Legends -- Hawaii","Tales -- Hawaii"],"text":"Produced by Jeroen Hellingman and the Online Distributed\nProofreading Team at http://www.pgdp.net/ (This file was\nmade using scans of public domain works from the University\nof Michigan Digital Libraries.)\n\n\n\n\n\n\n\n\n                      Hawaiian Folk Tales\n\n                 A Collection of Native Legends\n\n\n                          Compiled by\n\n                         Thos. G. Thrum\n\n\n          With sixteen illustrations from photographs\n\n\n                            Chicago\n                      A. C. McClurg & Co.\n                              1907\n\n\n\n\n\n\n                        Copyright, 1907\n                               By\n                      A. C. McClurg & Co.\n\n\n          Entered at Stationers' Hall, London, England\n                    Published March 1, 1907\n\n\n                       The Lakeside Press\n                 R. R. Donnelley & Sons Company\n                            Chicago\n\n\n\n\n\nPREFACE\n\n\nIt is becoming more and more a matter of regret that a larger amount\nof systematic effort was not established in early years for the\ngathering and preservation of the folk-lore of the Hawaiians. The\nworld is under lasting obligations to the late Judge Fornander,\nand to Dr. Rae before him, for their painstaking efforts to gather\nthe history of this people and trace their origin and migrations;\nbut Fornander's work only has seen the light, Dr. Rae's manuscript\nhaving been accidentally destroyed by fire.\n\nThe early attempts of Dibble and Pogue to gather history from Hawaiians\nthemselves have preserved to native and foreign readers much that\nwould probably otherwise have been lost. To the late Judge Andrews we\nare indebted for a very full grammar and dictionary of the language,\nas also for a valuable manuscript collection of _meles_ and antiquarian\nliterature that passed to the custody of the Board of Education.\n\nThere were native historians in those days; the newspaper articles\nof S. M. Kamakau, the earlier writings of David Malo, and the later\ncontributions of G. W. Pilipo and others are but samples of a wealth\nof material, most of which has been lost forever to the world. From\ntime to time Prof. W. D. Alexander, as also C. J. Lyons, has furnished\ninteresting extracts from these and other hakus.\n\nThe Rev. A. O. Forbes devoted some time and thought to the collecting\nof island folk-lore: and King Kalakaua took some pains in this line\nalso, as evidenced by his volume of \"Legends and Myths of Hawaii,\"\nedited by R. M. Daggett, though there is much therein that is wholly\nforeign to ancient Hawaiian customs and thought. No one of late years\nhad a better opportunity than Kalakaua toward collecting the _meles_,\n_kaaos_, and traditions of his race; and for purposes looking to\nthis end there was established by law a Board of Genealogy, which\nhad an existence of some four years, but nothing of permanent value\nresulted therefrom.\n\nFornander's manuscript collection of _meles_, legends, and genealogies\nin the vernacular has fortunately become, by purchase, the property\nof the Hon. C. R. Bishop, which insures for posterity the result of\none devoted scholar's efforts to rescue the ancient traditions that\nare gradually slipping away; for the _haku meles_ (bards) of Hawaii\nare gone. This fact, as also the Hawaiian Historical Society's desire\nto aid and stimulate research into the history and traditions of this\npeople, strengthens the hope that some one may yet arise to give us\nfurther insight into the legendary folk-lore of this interesting race.\n\nT. G. T.\n\n_Honolulu_, January 1, 1907.\n\n\n\n\n\n\nNOTE\n\n\nIn response to repeated requests, the compiler now presents in book\nform the series of legends that have been made a feature of \"The\nHawaiian Annual\" for a number of years past. The series has been\nenriched by the addition of several tales, the famous shark legend\nhaving been furnished for this purpose from the papers of the Hawaiian\nHistorical Society.\n\nThe collection embraces contributions by the Rev. A. O. Forbes,\nDr. N. B. Emerson, J. S. Emerson, Mrs. E. M. Nakuina, W. M. Gibson,\nDr. C. M. Hyde, and others, all of whom are recognized authorities.\n\nT. G. T.\n\n_Honolulu_, January 1, 1907.\n\n\n\n\n\n\n\nCONTENTS\n\n\n    I. Legends Resembling Old Testament History.\n    Rev. C. M. Hyde, D.D. 15\n\n    II. Exploits of Maui.\n    Rev. A. O. Forbes\n\n            I. Snaring the Sun 31\n            II. The Origin of Fire 33\n\n    III. Pele and the Deluge.\n    Rev. A. O. Forbes 36\n\n    IV. Pele and Kahawali.\n    From Ellis's \"Tour of Hawaii\" 39\n\n    V. Hiku and Kawelu.\n    J. S. Emerson 43\n\n            Location of the Lua o Milu 48\n\n    VI. Lonopuha; or, Origin of the Art of Healing in Hawaii.\n    Translated by Thos. G. Thrum 51\n\n    VII. A Visit to the Spirit Land; or, The Strange Experience of\n    a Woman in Kona, Hawaii.\n    Mrs. E. N. Haley 58\n\n    VIII. Kapeepeekauila; or, The Rocks of Kana.\n    Rev. A. O. Forbes 63\n\n    IX. Kalelealuaka.\n    Dr. N. B. Emerson 74\n\n    X. Stories of the Menehunes: Hawaii the Original Home of the\n    Brownies.\n    Thos. G. Thrum 107\n\n            Moke Manu's Account 109\n            Pi's Watercourse 110\n            Laka's Adventure 111\n            Kekupua's Canoe 114\n            As Heiau Builders 116\n\n    XI. Kahalaopuna, Princess of Manoa.\n    Mrs. E. M. Nakuina 118\n\n    XII. The Punahou Spring.\n    Mrs. E. M. Nakuina 133\n\n    XIII. Oahunui.\n    Mrs. E. M. Nakuina 139\n\n    XIV. Ahuula: A Legend of Kanikaniaula and the First Feather Cloak.\n    Mrs. E. M. Nakuina 147\n\n    XV. Kaala and Kaaialii: A Legend of Lanai.\n    W. M. Gibson 156\n\n    XVI. The Tomb of Puupehe: A Legend of Lanai.\n    From \"The Hawaiian Gazette\" 181\n\n    XVII. Ai Kanaka: A Legend of Molokai.\n    Rev. A. O. Forbes 186\n\n    XVIII. Kaliuwaa. Scene of the Demigod Kamapuaa's Escape from\n    Olopana.\n    From \"The Hawaiian Spectator\" 193\n\n    XIX. Battle of the Owls.\n    Jos. M. Poepoe 200\n\n    XX. This Land is the Sea's. Traditional Account of an Ancient\n    Hawaiian Prophecy.\n    Translated from Moke Manu by Thos. G. Thrum 203\n\n    XXI. Ku-ula, the Fish God of Hawaii.\n    Translated from Moke Manu by M. K. Nakuina 215\n\n    XXII. Aiai, Son of Ku-ula. Part II of the Legend of Ku-ula,\n    the Fish God of Hawaii.\n    Translated from Moke Manu by M. K. Nakuina 230\n\n    XXIII. Kaneaukai: A Legend of Waialua.\n    Thos. G. Thrum 250\n\n    XXIV. The Shark-man, Nanaue.\n    Mrs. E. M. Nakuina 255\n\n    XXV. Fish Stories and Superstitions.\n    Translated by M. K. Nakuina 269\n\n\n    Glossary 277\n\n\n\n\n\nILLUSTRATIONS\n\n\nHawaiian Girl of the Old Regime Frontispiece\n\nA Lava Cascade 40\n\nView in Wainiha Valley, Kauai 66\n\nScene in Olokele Gulch, Makaweli, Kauai 86\n\n\"The Deep Blue Palis of Koolau\" 104\n\nScene from the Road over Nuuanu Pali 112\n\nView at the Head of Manoa Valley, Oahu 120\n\nThe Favorite Sport of Surf-Riding 130\n\nHawaiian Arrayed in Feather Cloak and Helmet 150\n\nThe Ceremony of the Hula 158\n\nThe Hula Dance 162\n\nKuumana, the Rain God of Kau 196\n\nA Grass House of the Olden Time 210\n\nMaking Ready the Feast 228\n\nHawaiian Fisherman Using the Throw-Net 246\n\nCoast Surf Scene 262\n\n\n\n\n\n\n\n\n\n\n\nI\n\nLEGENDS RESEMBLING OLD TESTAMENT HISTORY\n\n_Rev. C. M. Hyde, D.D._\n\n\nIn the first volume of Judge Fornander's elaborate work on \"The\nPolynesian Race\" he has given some old Hawaiian legends which closely\nresemble the Old Testament history. How shall we account for such\ncoincidences?\n\nTake, for instance, the Hawaiian account of the Creation. The\n_Kane_, _Ku_ and _Lono:_ or, Sunlight, Substance, and Sound,--these\nconstituted a triad named _Ku-Kaua-Kahi_, or the Fundamental Supreme\nUnity. In worship the reverence due was expressed by such epithets as\n_Hi-ka-po-loa, Oi-e,_ Most Excellent, etc. \"These gods existed from\neternity, from and before chaos, or, as the Hawaiian term expressed\nit, '_mai ka po mia_' (from the time of night, darkness, chaos). By\nan act of their will these gods dissipated or broke into pieces the\nexisting, surrounding, all-containing _po_, night, or chaos. By this\nact light entered into space. They then created the heavens, three in\nnumber, as a place to dwell in; and the earth to be their footstool,\n_he keehina honua a Kane_. Next they created the sun, moon, stars,\nand a host of angels, or spirits--_i kini akua_--to minister to\nthem. Last of all they created man as the model, or in the likeness\nof Kane. The body of the first man was made of red earth--_lepo ula_,\nor _alaea_--and the spittle of the gods--_wai nao_. His head was made\nof a whitish clay--_palolo_--which was brought from the four ends of\nthe world by Lono. When the earth-image of Kane was ready, the three\ngods breathed into its nose, and called on it to rise, and it became\na living being. Afterwards the first woman was created from one of\nthe ribs--_lalo puhaka_--of the man while asleep, and these two were\nthe progenitors of all mankind. They are called in the chants and in\nvarious legends by a large number of different names; but the most\ncommon for the man was Kumuhonua, and for the woman Keolakuhonua\n[or _Lalahonua_].\n\n\"Of the creation of animals these chants are silent; but from the\npure tradition it may be inferred that the earth at the time of its\ncreation or emergence from the watery chaos was stocked with vegetable\nand animal. The animals specially mentioned in the tradition as having\nbeen created by Kane were hogs (_puaa_), dogs (_ilio_), lizards or\nreptiles (_moo_).\n\n\"Another legend of the series, that of _Wela-ahi-lani_, states\nthat after Kane had destroyed the world by fire, on account of the\nwickedness of the people then living, he organized it as it now is,\nand created the first man and the first woman, with the assistance\nof Ku and Lono, nearly in the same manner as narrated in the former\nlegend of Kumuhonua. In this legend the man is called Wela-ahi-lani,\nand the woman is called Owe.\"\n\nOf the primeval home, the original ancestral seat of mankind,\nHawaiian traditions speak in highest praise. \"It had a number of\nnames of various meanings, though the most generally occurring,\nand said to be the oldest, was _Kalana-i-hau-ola_ (Kalana with\nthe life-giving dew). It was situated in a large country, or\ncontinent, variously called in the legends Kahiki-honua-kele,\nKahiki-ku, Kapa-kapa-ua-a-Kane, Molo-lani. Among other names\nfor the primary homestead, or paradise, are _Pali-uli_ (the blue\nmountain), _Aina-i-ka-kaupo-o-Kane_ (the land in the heart of Kane),\n_Aina-wai-akua-a-Kane_ (the land of the divine water of Kane). The\ntradition says of Pali-uli, that it was a sacred, tabooed land; that\na man must be righteous to attain it; if faulty or sinful he will not\nget there; if he looks behind he will not get there; if he prefers his\nfamily he will not enter Pali-uli.\" \"Among other adornments of the\nPolynesian Paradise, the Kalana-i-hau-ola, there grew the _Ulu kapu\na Kane_, the breadfruit tabooed for Kane, and the _ohia hemolele_,\nthe sacred apple-tree. The priests of the olden time are said to\nhave held that the tabooed fruits of these trees were in some manner\nconnected with the trouble and death of Kumuhonua and Lalahonua,\nthe first man and the first woman. Hence in the ancient chants he is\ncalled _Kane-laa-uli, Kumu-uli, Kulu-ipo_, the fallen chief, he who\nfell on account of the tree, or names of similar import.\"\n\nAccording to those legends of Kumuhonua and Wela-ahi-lani, \"at the\ntime when the gods created the stars, they also created a multitude\nof angels, or spirits (_i kini akua_), who were not created like\nmen, but made from the spittle of the gods (_i kuhaia_), to be their\nservants or messengers. These spirits, or a number of them, disobeyed\nand revolted, because they were denied the _awa_; which means that\nthey were not permitted to be worshipped, _awa_ being a sacrificial\noffering and sign of worship. These evil spirits did not prevail,\nhowever, but were conquered by Kane, and thrust down into uttermost\ndarkness (_ilalo loa i ka po_). The chief of these spirits was called\nby some Kanaloa, by others Milu, the ruler of Po; Akua ino; Kupu ino,\nthe evil spirit. Other legends, however, state that the veritable and\nprimordial lord of the Hawaiian inferno was called Manua. The inferno\nitself bore a number of names, such as Po-pau-ole, Po-kua-kini,\nPo-kini-kini, Po-papa-ia-owa, Po-ia-milu. Milu, according to those\nother legends, was a chief of superior wickedness on earth who was\nthrust down into Po, but who was really both inferior and posterior to\nManua. This inferno, this Po, with many names, one of which remarkably\nenough was _Ke-po-lua-ahi_, the pit of fire, was not an entirely\ndark place. There was light of some kind and there was fire. The\nlegends further tell us that when Kane, Ku, and Lono were creating\nthe first man from the earth, Kanaloa was present, and in imitation\nof Kane, attempted to make another man out of the earth. When his\nclay model was ready, he called to it to become alive, but no life\ncame to it. Then Kanaloa became very angry, and said to Kane, 'I\nwill take your man, and he shall die,' and so it happened. Hence the\nfirst man got his other name _Kumu-uli_, which means a fallen chief,\n_he 'lii kahuli_.... With the Hawaiians, Kanaloa is the personified\nspirit of evil, the origin of death, the prince of Po, or chaos, and\nyet a revolted, disobedient spirit, who was conquered and punished by\nKane. The introduction and worship of Kanaloa, as one of the great\ngods in the Hawaiian group, can be traced back only to the time of\nthe immigration from the southern groups, some eight hundred years\nago. In the more ancient chants he is never mentioned in conjunction\nwith Kane, Ku, and Lono, and even in later Hawaiian mythology he never\ntook precedence of Kane. The Hawaiian legend states that the oldest\nson of Kumuhonua, the first man, was called Laka, and that the next\nwas called Ahu, and that Laka was a bad man; he killed his brother Ahu.\n\n\"There are these different Hawaiian genealogies, going back with\nmore or less agreement among themselves to the first created man. The\ngenealogy of Kumuhonua gives thirteen generations inclusive to Nuu,\nor Kahinalii, or the line of Laka, the oldest son of Kumuhonua. (The\nline of Seth from Adam to Noah counts ten generations.) The second\ngenealogy, called that of Kumu-uli, was of greatest authority among\nthe highest chiefs down to the latest times, and it was taboo to teach\nit to the common people. This genealogy counts fourteen generations\nfrom Huli-houna, the first man, to Nuu, or Nana-nuu, but inclusive,\non the line of Laka. The third genealogy, which, properly speaking,\nis that of Paao, the high-priest who came with Pili from Tahiti,\nabout twenty-five generations ago, and was a reformer of the Hawaiian\npriesthood, and among whose descendants it has been preserved, counts\nonly twelve generations from Kumuhonua to Nuu, on the line of Kapili,\nyoungest son of Kumuhonua.\"\n\n\"In the Hawaiian group there are several legends of the Flood. One\nlegend relates that in the time of Nuu, or Nana-nuu (also pronounced\n_lana_, that is, floating), the flood, _Kaiakahinalii_, came upon\nthe earth, and destroyed all living beings; that Nuu, by command of\nhis god, built a large vessel with a house on top of it, which was\ncalled and is referred to in chants as '_He waa halau Alii o ka Moku_,'\nthe royal vessel, in which he and his family, consisting of his wife,\nLilinoe, his three sons and their wives, were saved. When the flood\nsubsided, Kane, Ku, and Lono entered the _waa halau_ of Nuu, and told\nhim to go out. He did so, and found himself on the top of Mauna Kea\n(the highest mountain on the island of Hawaii). He called a cave\nthere after the name of his wife, and the cave remains there to this\nday--as the legend says in testimony of the fact. Other versions of the\nlegend say that Nuu landed and dwelt in Kahiki-honua-kele, a large and\nextensive country.\" ... \"Nuu left the vessel in the evening of the day\nand took with him a pig, cocoanuts, and _awa_ as an offering to the\ngod Kane. As he looked up he saw the moon in the sky. He thought it\nwas the god, saying to himself, 'You are Kane, no doubt, though you\nhave transformed yourself to my sight.' So he worshipped the moon,\nand offered his offerings. Then Kane descended on the rainbow and\nspoke reprovingly to Nuu, but on account of the mistake Nuu escaped\npunishment, having asked pardon of Kane.\" ... \"Nuu's three sons were\nNalu-akea, Nalu-hoo-hua, and Nalu-mana-mana. In the tenth generation\nfrom Nuu arose Lua-nuu, or the second Nuu, known also in the legend\nas Kane-hoa-lani, Kupule, and other names. The legend adds that by\ncommand of his god he was the first to introduce circumcision to be\npractised among his descendants. He left his native home and moved a\nlong way off until he reached a land called Honua-ilalo, 'the southern\ncountry.' Hence he got the name Lalo-kona, and his wife was called\nHonua-po-ilalo. He was the father of Ku-nawao by his slave-woman Ahu\n(O-ahu) and of Kalani-menehune by his wife, Mee-hewa. Another says\nthat the god Kane ordered Lua-nuu to go up on a mountain and perform\na sacrifice there. Lua-nuu looked among the mountains of Kahiki-ku,\nbut none of them appeared suitable for the purpose. Then Lua-nuu\ninquired of God where he might find a proper place. God replied to\nhim: 'Go travel to the eastward, and where you find a sharp-peaked\nhill projecting precipitously into the ocean, that is the hill for\nthe sacrifice.' Then Lua-nuu and his son, Kupulu-pulu-a-Nuu, and his\nservant, Pili-lua-nuu, started off in their boat to the eastward. In\nremembrance of this event the Hawaiians called the back of Kualoa\n_Koo-lau_; Oahu (after one of Lua-nuu's names), _Kane-hoa-lani_;\nand the smaller hills in front of it were named _Kupu-pulu_ and\n_Pili-lua-nuu_. Lua-nuu is the tenth descendant from Nuu by both the\noldest and the youngest of Nuu's sons. This oldest son is represented\nto have been the progenitor of the _Kanaka-maoli_, the people living\non the mainland of Kane (_Aina kumupuaa a Kane_): the youngest was the\nprogenitor of the white people (_ka poe keo keo maoli_). This Lua-nuu\n(like Abraham, the tenth from Noah, also like Abraham), through his\ngrandson, Kini-lau-a-mano, became the ancestor of the twelve children\nof the latter, and the original founder of the Menehune people,\nfrom whom this legend makes the Polynesian family descend.\"\n\nThe Rev. Sheldon Dibble, in his history of the Sandwich Islands,\npublished at Lahainaluna, in 1843, gives a tradition which very\nmuch resembles the history of Joseph. \"Waikelenuiaiku was one of ten\nbrethren who had one sister. They were all the children of one father,\nwhose name was Waiku. Waikelenuiaiku was much beloved by his father,\nbut his brethren hated him. On account of their hatred they carried him\nand cast him into a pit belonging to Holonaeole. The oldest brother\nhad pity on him, and gave charge to Holonaeole to take good care of\nhim. Waikelenuiaiku escaped and fled to a country over which reigned a\nking whose name was Kamohoalii. There he was thrown into a dark place,\na pit under ground, in which many persons were confined for various\ncrimes. Whilst confined in this dark place he told his companions to\ndream dreams and tell them to him. The night following four of the\nprisoners had dreams. The first dreamed that he saw a ripe _ohia_\n(native apple), and his spirit ate it; the second dreamed that he saw\na ripe banana, and his spirit ate it; the third dreamed that he saw a\nhog, and his spirit ate it; and the fourth dreamed that he saw _awa_,\npressed out the juice, and his spirit drank it. The first three dreams,\npertaining to food, Waikelenuiaiku interpreted unfavorably, and told\nthe dreamers they must prepare to die. The fourth dream, pertaining to\ndrink, he interpreted to signify deliverance and life. The first three\ndreamers were slain according to the interpretation, and the fourth\nwas delivered and saved. Afterward this last dreamer told Kamohoalii,\nthe king of the land, how wonderful was the skill of Waikelenuiaiku in\ninterpreting dreams, and the king sent and delivered him from prison\nand made him a principal chief in his kingdom.\"\n\nJudge Fornander alludes to this legend, giving the name,\nhowever, _Aukelenui-a-Iku_, and adding to it the account of\nthe hero's journey to the place where the water of life was\nkept (_ka-wai-ola-loa-a-Kane_), his obtaining it and therewith\nresuscitating his brothers, who had been killed by drowning some\nyears before. Another striking similarity is that furnished to Judge\nFornander in the legend of _Ke-alii-waha-nui_: \"He was king of the\ncountry called Honua-i-lalo. He oppressed the Menehune people. Their\ngod Kane sent Kane-apua and Kaneloa, his elder brother, to bring the\npeople away, and take them to the land which Kane had given them, and\nwhich was called _Ka aina momona a Kane_, or _Ka one lauena a Kane_,\nand also _Ka aina i ka haupo a Kane_. The people were then told to\nobserve the four Ku days in the beginning of the month as _Kapu-hoano_\n(sacred or holy days), in remembrance of this event, because they\nthus arose (_Ku_) to depart from that land. Their offerings on the\noccasion were swine and goats.\" The narrator of the legend explains\nthat formerly there were goats without horns, called _malailua_,\non the slopes of Mauna Loa on Hawaii, and that they were found there\nup to the time of Kamehameha I. The legend further relates that after\nleaving the land of Honualalo, the people came to the _Kai-ula-a-Kane_\n(the Red Sea of Kane); that they were pursued by Ke-alii-waha-nui;\nthat Kane-apua and Kanaloa prayed to Lono, and finally reached the\n_Aina lauena a Kane_.\n\n\"In the famous Hawaiian legend of _Hiiaka-i-ka-poli-o-Pele_, it\nis said that when Hiiaka went to the island of Kauai to recover\nand restore to life the body of Lohiau, the lover of her sister,\nPele, she arrived at the foot of the Kalalau Mountain shortly before\nsunset. Being told by her friends at Haena that there would not be\ndaylight sufficient to climb the _pali_ (precipice) and get the body\nout of the cave in which it was hidden, she prayed to her gods to keep\nthe sun stationary (_i ka muli o Hea_) over the brook Hea, until she\nhad accomplished her object. The prayer was heard, the mountain was\nclimbed, the guardians of the cave vanquished, and the body recovered.\"\n\nA story of retarding the sun and making the day longer to accomplish\nhis purpose is told of Maui-a-kalana, according to Dibble's history.\n\nJudge Fornander alludes to one other legend with incidents similar to\nthe Old Testament history wherein \"Na-ula-a-Mainea, an Oahu prophet,\nleft Oahu for Kauai, was upset in his canoe, was swallowed by a whale,\nand thrown up alive on the beach at Wailua, Kauai.\"\n\nJudge Fornander says that, when he first heard the legend of the two\nbrother prophets delivering the Menehune people, \"he was inclined to\ndoubt its genuineness and to consider it as a paraphrase or adaptation\nof the Biblical account by some semi-civilized or semi-Christianized\nHawaiian, after the discovery of the group by Captain Cook. But a\nlarger and better acquaintance with Hawaiian folk-lore has shown that\nthough the details of the legend, as interpreted by the Christian\nHawaiian from whom it was received, may possibly in some degree, and\nunconsciously to him, perhaps, have received a Biblical coloring, yet\nthe main facts of the legend, with the identical names of persons and\nplaces, are referred to more or less distinctly in other legends of\nundoubted antiquity.\" And the Rev. Mr. Dibble, in his history, says\nof these Hawaiian legends, that \"they were told to the missionaries\nbefore the Bible was translated into the Hawaiian tongue, and before\nthe people knew much of sacred history. The native who acted as\nassistant in translating the history of Joseph was forcibly struck\nwith its similarity to their ancient tradition. Neither is there\nthe least room for supposing that the songs referred to are recent\ninventions. They can all be traced back for generations, and are\nknown by various persons residing on different islands who have had\nno communication with each other. Some of them have their date in\nthe reign of some ancient king, and others have existed time out of\nmind. It may also be added, that both their narrations and songs are\nknown the best by the very oldest of the people, and those who never\nlearned to read; whose education and training were under the ancient\nsystem of heathenism.\"\n\n\"Two hypotheses,\" says Judge Fornander, \"may with some plausibility be\nsuggested to account for this remarkable resemblance of folk-lore. One\nis, that during the time of the Spanish galleon trade, in the sixteenth\nand seventeenth centuries, between the Spanish Main and Manila,\nsome shipwrecked people, Spaniards and Portuguese, had obtained\nsufficient influence to introduce these scraps of Bible history\ninto the legendary lore of this people.... On this fact hypothesis\nI remark that, if the shipwrecked foreigners were educated men, or\nonly possessed of such Scriptural knowledge as was then imparted to\nthe commonality of laymen, it is morally impossible to conceive that\na Spaniard of the sixteenth century should confine his instruction to\nsome of the leading events of the Old Testament, and be totally silent\nupon the Christian dispensation, and the cruciolatry, mariolatry,\nand hagiolatry of that day. And it is equally impossible to conceive\nthat the Hawaiian listeners, chiefs, priests, or commoners, should have\nretained and incorporated so much of the former in their own folk-lore,\nand yet have utterly forgotten every item bearing upon the latter.\n\n\"The other hypothesis is, that at some remote period either a body\nof the scattered Israelites had arrived at these islands direct, or\nin Malaysia, before the exodus of 'the Polynesian family,' and thus\nimparted a knowledge of their doctrines, of the early life of their\nancestors, and of some of their peculiar customs, and that having\nbeen absorbed by the people among whom they found a refuge, this is\nall that remains to attest their presence--intellectual tombstones\nover a lost and forgotten race, yet sufficient after twenty-six\ncenturies of silence to solve in some measure the ethnic puzzle of\nthe lost tribes of Israel. In regard to this second hypothesis, it\nis certainly more plausible and cannot be so curtly disposed of as\nthe Spanish theory.... So far from being copied one from the other,\nthey are in fact independent and original versions of a once common\nlegend, or series of legends, held alike by Cushite, Semite, Turanian,\nand Aryan, up to a certain time, when the divergencies of national\nlife and other causes brought other subjects peculiar to each other\nprominently in the foreground; and that as these divergencies hardened\ninto system and creed, that grand old heirloom of a common past became\noverlaid and colored by the peculiar social and religious atmosphere\nthrough which it has passed up to the surface of the present time. But\nbesides this general reason for refusing to adopt the Israelitish\ntheory, that the Polynesian legends were introduced by fugitive or\nemigrant Hebrews from the subverted kingdoms of Israel or Judah,\nthere is the more special reason to be added that the organization\nand splendor of Solomon's empire, his temple, and his wisdom became\nproverbial among the nations of the East subsequent to his time;\non all these, the Polynesian legends are absolutely silent.\"\n\nIn commenting on the legend of _Hiiaka-i-ka-poli-o-Pele_, Judge\nFornander says: \"If the Hebrew legend of Joshua or a Cushite version\ngive rise to it, it only brings down the community of legends a little\nlater in time. And so would the legend of _Naulu-a-Mahea_,... unless\nthe legend of Jonah, with which it corresponds in a measure, as well\nas the previous legend of Joshua and the sun, were Hebrew anachronisms\ncompiled and adapted in later times from long antecedent materials,\nof which the Polynesian references are but broken and distorted echoes,\nbits of legendary mosaics, displaced from their original surroundings\nand made to fit with later associations.\"\n\nIn regard to the account of the Creation, he remarks that \"the Hebrew\nlegend infers that the god Elohim existed contemporaneously with\nand apart from the chaos. The Hawaiian legend makes the three great\ngods, Kane, Ku, and Lono, evolve themselves out of chaos.... The\norder of creation, according to Hawaiian folk-lore, was that after\nHeaven and earth had been separated, and the ocean had been stocked\nwith its animals, the stars were created, then the moon, then the\nsun.\" Alluding to the fact that the account in Genesis is truer to\nnature, Judge Fornander nevertheless propounds the inquiry whether\nthis fact may not \"indicate that the Hebrew text is a later emendation\nof an older but once common tradition\"?\n\nHighest antiquity is claimed for Hawaiian traditions in regard to\nevents subsequent to the creation of man. \"In one of the sacrificial\nhymns of the Marquesans, when human victims were offered, frequent\nallusions were made to 'the red apples eaten in Naoau,' ... and to the\n'tabooed apples of Atea,' as the cause of death, wars, pestilence,\nfamine, and other calamities, only to be averted or atoned for by the\nsacrifice of human victims. The close connection between the Hawaiian\nand the Marquesan legends indicates a common origin, and that origin\ncan be no other than that from which the Chaldean and Hebrew legends\nof sacred trees, disobedience, and fall also sprang.\" In comparison of\n\"the Hawaiian myth of Kanaloa as a fallen angel antagonistic to the\ngreat gods, as the spirit of evil and death in the world, the Hebrew\nlegends are more vague and indefinite as to the existence of an evil\nprinciple. The serpent of Genesis, the Satan of Job, the Hillel of\nIsaiah, the dragon of the Apocalypse--all point, however, to the\nsame underlying idea that the first cause of sin, death, evil, and\ncalamities, was to be found in disobedience and revolt from God. They\nappear as disconnected scenes of a once grand drama that in olden\ntimes riveted the attention of mankind, and of which, strange to\nsay, the clearest synopsis and the most coherent recollection are,\nso far, to be found in Polynesian traditions. It is probably in vain\nto inquire with whom the legend of an evil spirit and his operations\nin Heaven and on earth had its origin. Notwithstanding the apparent\nunity of design and remarkable coincidence in many points, yet the\ndifferences in coloring, detail, and presentation are too great to\nsuppose the legend borrowed by one from either of the others. It\nprobably descended to the Chaldeans, Polynesians, and Hebrews alike,\nfrom a source or people anterior to themselves, of whom history now\nis silent.\"\n\n\n\n\nII\n\nEXPLOITS OF MAUI\n\n_Rev. A. O. Forbes_\n\n\n\nI.--SNARING THE SUN\n\n\nMaui was the son of Hina-lau-ae and Hina, and they dwelt at a place\ncalled Makalia, above Kahakuloa, on West Maui. Now, his mother Hina\nmade _kapas_. And as she spread them out to dry, the days were so\nshort that she was put to great trouble and labor in hanging them\nout and taking them in day after day until they were dry. Maui,\nseeing this, was filled with pity for her, for the days were so\nshort that, no sooner had she got her kapas all spread out to dry,\nthan the Sun went down, and she had to take them in again. So he\ndetermined to make the Sun go slower. He first went to Wailohi, in\nHamakua, on East Maui, to observe the motions of the Sun. There he\nsaw that it rose toward Hana. He then went up on Haleakala, and saw\nthat the Sun in its course came directly over that mountain. He then\nwent home again, and after a few days went to a place called Paeloko,\nat Waihee. There he cut down all the cocoanut-trees, and gathered the\nfibre of the cocoanut husks in great quantity. This he manufactured\ninto strong cord. One Moemoe, seeing this, said tauntingly to him:\n\"Thou wilt never catch the Sun. Thou art an idle nobody.\"\n\nMaui answered: \"When I conquer my enemy, and my desire is attained,\nI will be your death.\" So he went up Haleakala again, taking his\ncord with him. And when the Sun arose above where he was stationed,\nhe prepared a noose of the cord and, casting it, snared one of the\nSun's larger beams and broke it off. And thus he snared and broke off,\none after another, all the strong rays of the Sun.\n\nThen shouted he exultingly: \"Thou art my captive, and now I will kill\nthee for thy going so swiftly.\"\n\nAnd the Sun said: \"Let me live, and thou shalt see me go more slowly\nhereafter. Behold, hast thou not broken off all my strong legs,\nand left me only the weak ones?\"\n\nSo the agreement was made, and Maui permitted the Sun to pursue\nits course, and from that time on it went more slowly; and that is\nthe reason why the days are longer at one season of the year than at\nanother. It was this that gave the name to that mountain, which should\nproperly be called _Alehe-ka-la_ (sun snarer), and not _Haleakala_.\n\nWhen Maui returned from this exploit, he went to find Moemoe, who\nhad reviled him. But that individual was not at home. He went on in\nhis pursuit till he came upon him at a place called Kawaiopilopilo,\non the shore to the eastward of the black rock called Kekaa, north\nof Lahaina. Moemoe dodged him up hill and down, until at last Maui,\ngrowing wroth, leaped upon and slew the fugitive. And the dead body\nwas transformed into a long rock, which is there to this day, by the\nside of the road.\n\n\n\nII.--THE ORIGIN OF FIRE\n\n\nMaui and Hina dwelt together, and to them were born four sons, whose\nnames were Maui-mua, Maui-hope, Maui-kiikii, and Maui-o-ka-lana. These\nfour were fishermen. One morning, just as the edge of the Sun lifted\nitself up, Maui-mua roused his brethren to go fishing. So they\nlaunched their canoe from the beach at Kaupo, on the island of Maui,\nwhere they were dwelling, and proceeded to the fishing ground. Having\narrived there, they were beginning to fish, when Maui-o-ka-lana saw the\nlight of a fire on the shore they had left, and said to his brethren:\n\"Behold, there is a fire burning. Whose can this fire be?\"\n\nAnd they answered: \"Whose, indeed? Let us return to the shore, that\nwe may get our food cooked; but first let us get some fish.\"\n\nSo, after they had obtained some fish, they turned toward the shore;\nand when the canoe touched the beach Maui-mua leaped ashore and ran\ntoward the spot where the fire had been burning. Now, the curly-tailed\n_alae_ (mud-hens) were the keepers of the fire; and when they saw\nhim coming they scratched the fire out and flew away. Maui-mua was\ndefeated, and returned to the house to his brethren.\n\nThen said they to him: \"How about the fire?\"\n\n\"How, indeed?\" he answered. \"When I got there, behold, there was\nno fire; it was out. I supposed some man had the fire, and behold,\nit was not so; the alae are the proprietors of the fire, and our\nbananas are all stolen.\"\n\nWhen they heard that, they were filled with anger, and decided not\nto go fishing again, but to wait for the next appearance of the\nfire. But after many days had passed without their seeing the fire,\nthey went fishing again, and behold, there was the fire! And so they\nwere continually tantalized. Only when they were out fishing would\nthe fire appear, and when they returned they could not find it.\n\nThis was the way of it. The curly-tailed alae knew that Maui and\nHina had only these four sons, and if any of them stayed on shore\nto watch the fire while the others were out in the canoe the alae\nknew it by counting those in the canoe, and would not light the\nfire. Only when they could count four men in the canoe would they\nlight the fire. So Maui-mua thought it over, and said to his brethren:\n\"To-morrow morning do you go fishing, and I will stay ashore. But do\nyou take the calabash and dress it in kapa, and put it in my place\nin the canoe, and then go out to fish.\"\n\nThey did so, and when they went out to fish the next morning, the alae\ncounted and saw four figures in the canoe, and then they lit the fire\nand put the bananas on to roast. Before they were fully baked one of\nthe alae cried out: \"Our dish is cooked! Behold, Hina has a smart son.\"\n\nAnd with that, Maui-mua, who had stolen close to them unperceived,\nleaped forward, seized the curly-tailed alae and exclaimed: \"Now\nI will kill you, you scamp of an alae! Behold, it is you who are\nkeeping the fire from us. I will be the death of you for this.\"\n\nThen answered the alae: \"If you kill me the secret dies with me,\nand you won't get the fire.\" As Maui-mua began to wring its neck, the\nalae again spoke, and said: \"Let me live, and you shall have the fire.\"\n\nSo Maui-mua said: \"Tell me, where is the fire?\"\n\nThe alae replied: \"It is in the leaf of the a-pe plant\" (_Alocasia\nmacrorrhiza_).\n\nSo, by the direction of the alae, Maui-mua began to rub the leaf-stalk\nof the a-pe plant with a piece of stick, but the fire would not\ncome. Again he asked: \"Where is this fire that you are hiding from me?\"\n\nThe alae answered: \"In a green stick.\"\n\nAnd he rubbed a green stick, but got no fire. So it went on, until\nfinally the alae told him he would find it in a dry stick; and so,\nindeed, he did. But Maui-mua, in revenge for the conduct of the alae,\nafter he had got the fire from the dry stick, said: \"Now, there is\none thing more to try.\" And he rubbed the top of the alae's head till\nit was red with blood, and the red spot remains there to this day.\n\n\n\n\nIII\n\nPELE AND THE DELUGE\n\n_Rev. A. O. Forbes_\n\n\nAll volcanic phenomena are associated in Hawaiian legendary lore\nwith the goddess Pele; and it is a somewhat curious fact that to\nthe same celebrated personage is also attributed a great flood that\noccurred in ancient times. The legends of this flood are various,\nbut mainly connected with the doings of Pele in this part of the\nPacific Ocean. The story runs thus:\n\nKahinalii was the mother of Pele; Kanehoalani was her father; and\nher two brothers were Kamohoalii and Kahuilaokalani. Pele was born\nin the land of Hapakuela, a far-distant land at the edge of the sky,\ntoward the southwest. There she lived with her parents until she was\ngrown up, when she married Wahialoa; and to these were born a daughter\nnamed Laka, and a son named Menehune. But after a time Pele's husband,\nWahialoa, was enticed away from her by Pele-kumulani. The deserted\nPele, being much displeased and troubled in mind on account of her\nhusband, started on her travels in search of him, and came in the\ndirection of the Hawaiian Islands. Now, at that time these islands were\na vast waste. There was no sea, nor was there any fresh water. When\nPele set out on her journey, her parents gave her the sea to go with\nher and bear her canoes onward. So she sailed forward, flood-borne by\nthe sea, until she reached the land of Pakuela, and thence onward to\nthe land of Kanaloa. From her head she poured forth the sea as she\nwent, and her brothers composed the celebrated ancient mele:\n\n\n    O the sea, the great sea!\n    Forth bursts the sea:\n    Behold, it bursts on Kanaloa!\n\n\nBut the waters of the sea continued to rise until only the highest\npoints of the great mountains, Haleakala, Maunakea, and Maunaloa,\nwere visible; all else was covered. Afterward the sea receded until it\nreached its present level. This event is called the _Kai a Kahinalii_\n(Sea of Kahinalii), because it was from Kahinalii, her mother, that\nPele received the gift of the sea, and she herself only brought it\nto Hawaii.\n\nAnd from that time to this, Pele and all her family forsook their\nformer land of Hapakuela and have dwelt in Hawaii-nei, Pele coming\nfirst and the rest following at a later time.\n\nOn her first arrival at Hawaii-nei, Pele dwelt on the island of\nKauai. From there she went to Kalaupapa, [1] on the island of\nMolokai, and dwelt in the crater of Kauhako at that place; thence\nshe departed to Puulaina, [2] near Lahainaluna, where she dug out\nthat crater. Afterward she moved still further to Haleakala, where\nshe stayed until she hollowed out that great crater; and finally she\nsettled at Kilauea, on the island of Hawaii, where she has remained\never since. [3]\n\n\n\n\nIV\n\nPELE AND KAHAWALI\n\n_From Ellis's \"Tour of Hawaii\"_\n\n\nIn the reign of Kealiikukii, an ancient king of Hawaii, Kahawali,\nchief of Puna, and one of his favorite companions went one day to\namuse themselves with the _holua_ (sled), on the sloping side of a\nhill, which is still called _ka holua ana o Kahawali_ (Kahawali's\nsliding-place). Vast numbers of the people gathered at the bottom of\nthe hill to witness the game, and a company of musicians and dancers\nrepaired thither to add to the amusement of the spectators. The\nperformers began their dance, and amidst the sound of drums and the\nsongs of the musicians the sledding of Kahawali and his companion\ncommenced. The hilarity of the occasion attracted the attention of\nPele, the goddess of the volcano, who came down from Kilauea to witness\nthe sport. Standing on the summit of the hill in the form of a woman,\nshe challenged Kahawali to slide with her. He accepted the offer,\nand they set off together down the hill. Pele, less acquainted with\nthe art of balancing herself on the narrow sled than her rival, was\nbeaten, and Kahawali was applauded by the spectators as he returned\nup the side of the hill.\n\nBefore starting again, Pele asked him to give her his _papa holua_,\nbut he, supposing from her appearance that she was no more than a\nnative woman, said: \"_Aole!_ (no!) Are you my wife, that you should\nobtain my sled?\" And, as if impatient at being delayed, he adjusted his\npapa, ran a few yards to take a spring, and then, with this momentum\nand all his strength he threw himself upon it and shot down the hill.\n\nPele, incensed at his answer, stamped her foot on the ground and\nan earthquake followed, which rent the hill in sunder. She called,\nand fire and liquid lava arose, and, assuming her supernatural form,\nwith these irresistible ministers of vengeance, she followed down\nthe hill. When Kahawali reached the bottom, he arose, and on looking\nbehind saw Pele, accompanied by thunder and lightning, earthquake, and\nstreams of burning lava, closely pursuing him. He took up his broad\nspear which he had stuck in the ground at the beginning of the game,\nand, accompanied by his friend, fled for his life. The musicians,\ndancers, and crowds of spectators were instantly overwhelmed by the\nfiery torrent, which, bearing on its foremost wave the enraged goddess,\ncontinued to pursue Kahawali and his companion. They ran till they\ncame to an eminence called Puukea. Here Kahawali threw off his cloak\nof netted ki leaves and proceeded toward his house, which stood near\nthe shore. He met his favorite pig and saluted it by touching noses,\nthen ran to the house of his mother, who lived at Kukii, saluted her by\ntouching noses, and said: \"_Aloha ino oe, eia ihonei paha oe e make ai,\nke ai mainei Pele._\" (Compassion great to you! Close here, perhaps,\nis your death; Pele comes devouring.) Leaving her, he met his wife,\nKanakawahine, and saluted her. The burning torrent approached, and she\nsaid: \"Stay with me here, and let us die together.\" He said: \"No; I go,\nI go.\" He then saluted his two children, Poupoulu and Kaohe, and said,\n\"_Ke ue nei au ia olua_.\" (I grieve for you two.) The lava rolled near,\nand he ran till a deep chasm arrested his progress. He laid down his\nspear and walked over on it in safety. His friend called out for his\nhelp; he held out his spear over the chasm; his companion took hold of\nit and he drew him securely over. By this time Pele was coming down\nthe chasm with accelerated motion. He ran till he reached Kula. Here\nhe met his sister, Koai, but had only time to say, _\"Aloha oe!\"_\n(Alas for you!) and then ran on to the shore. His younger brother had\njust landed from his fishing-canoe, and had hastened to his house to\nprovide for the safety of his family, when Kahawali arrived. He and\nhis friend leaped into the canoe, and with his broad spear paddled\nout to sea. Pele, perceiving his escape, ran to the shore and hurled\nafter him, with prodigious force, great stones and fragments of rock,\nwhich fell thickly around but did not strike his canoe. When he had\npaddled a short distance from the shore the _kumukahi_ (east wind)\nsprung up. He fixed his broad spear upright in the canoe, that it\nmight answer the double purpose of mast and sail, and by its aid he\nsoon reached the island of Maui, where they rested one night and then\nproceeded to Lanai. The day following they moved on to Molokai, thence\nto Oahu, the abode of Kolonohailaau, his father, and Kanewahinekeaho,\nhis sister, to whom he related his disastrous perils, and with whom\nhe took up his permanent abode.\n\n\n\n\nV\n\nHIKU AND KAWELU\n\n_J. S. Emerson_\n\n\nNot far from the summit of Hualalai, on the island of Hawaii, in\nthe cave on the southern side of the ridge, lived Hina and her son,\nthe _kupua_, or demigod, Hiku. All his life long as a child and a\nyouth, Hiku had lived alone with his mother on this mountain summit,\nand had never once been permitted to descend to the plains below to\nsee the abodes of men and to learn of their ways. From time to time,\nhis quick ear had caught the sound of the distant _hula_ (drum) and\nthe voices of the gay merrymakers. Often had he wished to see the\nfair forms of those who danced and sang in those far-off cocoanut\ngroves. But his mother, more experienced in the ways of the world,\nhad never given her consent. Now, at length, he felt that he was a\nman, and as the sounds of mirth arose on his ears, again he asked\nhis mother to let him go for himself and mingle with the people\non the shore. His mother, seeing that his mind was made up to go,\nreluctantly gave her consent and warned him not to stay too long,\nbut to return in good time. So, taking in his hand his faithful arrow,\n_Pua Ne_, which he always carried, he started off.\n\nThis arrow was a sort of talisman, possessed of marvellous powers,\namong which were the ability to answer his call and by its flight to\ndirect his journey.\n\nThus he descended over the rough clinker lava and through the groves of\nkoa that cover the southwestern flank of the mountain, until, nearing\nits base, he stood on a distant hill; and consulting his arrow, he shot\nit far into the air, watching its bird-like flight until it struck\non a distant hill above Kailua. To this hill he rapidly directed his\nsteps, and, picking up his arrow in due time, he again shot it into the\nair. The second flight landed the arrow near the coast of Holualoa,\nsome six or eight miles south of Kailua. It struck on a barren waste\nof _pahoehoe_, or lava rock, beside the waterhole of _Waikalai_,\nknown also as the _Wai a Hiku_ (Water of Hiku), where to this day all\nthe people of that vicinity go to get their water for man and beast.\n\nHere he quenched his thirst, and nearing the village of Holualoa, again\nshot the arrow, which, instinct with life, entered the courtyard of\nthe _alii_ or chief, of Kona, and from among the women who were there\nsingled out the fair princess Kawelu, and landed at her feet. Seeing\nthe noble bearing of Hiku as he approached to claim his arrow, she\nstealthily hid it and challenged him to find it. Then Hiku called\nto the arrow, \"_Pua ne! Pua ne!_\" and the arrow replied, \"_Ne!_\"\nthus revealing its hiding-place.\n\nThis exploit with the arrow and the remarkable grace and personal\nbeauty of the young man quite won the heart of the princess, and she\nwas soon possessed by a strong passion for him, and determined to\nmake him her husband.\n\nWith her wily arts she detained him for several days at her home,\nand when at last he was about to start for the mountain, she shut\nhim up in the house and thus detained him by force. But the words\nof his mother, warning him not to remain too long, came to his mind,\nand he determined to break away from his prison. So he climbed up to\nthe roof, and removing a portion of the thatch, made his escape.\n\nWhen his flight was discovered by Kawelu, the infatuated girl was\ndistracted with grief. Refusing to be comforted, she tasted no food,\nand ere many days had passed was quite dead. Messengers were despatched\nwho brought back the unhappy Hiku, author of all this sorrow. Bitterly\nhe wept over the corpse of his beloved, but it was now too late; the\nspirit had departed to the nether world, ruled over by Milu. And now,\nstung by the reproaches of her kindred and friends for his desertion,\nand urged on by his real love for the fair one, he resolved to attempt\nthe perilous descent into the nether world and, if possible, to bring\nher spirit back.\n\nWith the assistance of her friends, he collected from the mountain\nslope a great quantity of the _kowali_, or convolvulus vine. He also\nprepared a hollow cocoanut shell, splitting it into two closely fitting\nparts. Then anointing himself with a mixture of rancid cocoanut and\nkukui oil, which gave him a very strong corpse-like odor, he started\nwith his companions in the well-loaded canoes for a point in the sea\nwhere the sky comes down to meet the water.\n\nArrived at the spot, he directed his comrades to lower him into the\nabyss called by the Hawaiians the _Lua o Milu_. Taking with him his\ncocoanut-shell and seating himself astride of the cross-stick of the\nswing, or kowali, he was quickly lowered down by the long rope of\nkowali vines held by his friends in the canoe above.\n\nSoon he entered the great cavern where the shades of the departed were\ngathered together. As he came among them, their curiosity was aroused\nto learn who he was. And he heard many remarks, such as \"Whew! what\nan odor this corpse emits!\" \"He must have been long dead.\" He had\nrather overdone the matter of the rancid oil. Even Milu himself,\nas he sat on the bank watching the crowd, was completely deceived by\nthe stratagem, for otherwise he never would have permitted this bold\ndescent of a living man into his gloomy abode.\n\nThe Hawaiian swing, it should be remarked, unlike ours, has but one\nrope supporting the cross-stick on which the person is seated. Hiku\nand his swing attracted considerable attention from the lookers-on. One\nshade in particular watched him most intently; it was his sweetheart,\nKawelu. A mutual recognition took place, and with the permission of\nMilu she darted up to him and swung with him on the kowali. But even\nshe had to avert her face on account of his corpse-like odor. As they\nwere enjoying together this favorite Hawaiian pastime of _lele kowali_,\nby a preconcerted signal the friends above were informed of the success\nof his ruse and were now rapidly drawing them up. At first she was too\nmuch absorbed in the sport to notice this. When at length her attention\nwas aroused by seeing the great distance of those beneath her, like\na butterfly she was about to flit away, when the crafty Hiku, who was\never on the alert, clapped the cocoanut-shells together, imprisoning\nher within them, and was then quickly drawn up to the canoes above.\n\nWith their precious burden, they returned to the shores of Holualoa,\nwhere Hiku landed and at once repaired to the house where still lay\nthe body of his beloved. Kneeling by its side, he made a hole in the\ngreat toe of the left foot, into which with great difficulty he forced\nthe reluctant spirit, and in spite of its desperate struggles he tied\nup the wound so that it could not escape from the cold, clammy flesh\nin which it was now imprisoned. Then he began to _lomilomi_, or rub\nand chafe the foot, working the spirit further and further up the limb.\n\nGradually, as the heart was reached, the blood began once more to flow\nthrough the body, the chest began gently to heave with the breath\nof life, and soon the spirit gazed out through the eyes. Kawelu was\nnow restored to consciousness, and seeing her beloved Hiku bending\ntenderly over her, she opened her lips and said: \"How could you be\nso cruel as to leave me?\"\n\nAll remembrance of the Lua o Milu and of her meeting him there had\ndisappeared, and she took up the thread of consciousness just where she\nhad left it a few days before at death. Great joy filled the hearts of\nthe people of Holualoa as they welcomed back to their midst the fair\nKawelu and the hero, Hiku, from whom she was no more to be separated.\n\n\n\nLOCATION OF THE LUA O MILU\n\n\nIn the myth of Hiku and Kawelu, the entrance to the Lua o Milu\nis placed out to sea opposite Holualoa and a few miles south of\nKailua. But the more usual account of the natives is, that it was\nsituated at the mouth of the great valley of Waipio, in a place called\nKeoni, where the sands have long since covered up and concealed from\nview this passage from the upper to the nether world.\n\nEvery year, so it is told, the procession of ghosts called by the\nnatives _Oio_, marches in solemn state down the Mahiki road, and at\nthis point enters the Lua o Milu. A man, recently living in Waimea,\nof the best reputation for veracity, stated that about thirty or more\nyears ago, he actually saw this ghostly company. He was walking up this\nroad in the evening, when he saw at a distance the _Oio_ appear, and\nknowing that should they encounter him his death would be inevitable,\nhe discreetly hid himself behind a tree and, trembling with fear, gazed\nin silence at the dread spectacle. There was Kamehameha, the conqueror,\nwith all his chiefs and warriors in military array, thousands of heroes\nwho had won renown in the olden time. Though all were silent as the\ngrave, they kept perfect step as they marched along, and passing\nthrough the woods down to Waipio, disappeared from his view.\n\nIn connection with the foregoing, Professor W. D. Alexander kindly\ncontributes the following:\n\n\"The valley of Waipio is a place frequently celebrated in the songs\nand traditions of Hawaii, as having been the abode of Akea and Milu,\nthe first kings of the island....\n\n\"Some said that the souls of the departed went to the _Po_ (place\nof night), and were annihilated or eaten by the gods there. Others\nsaid that some went to the regions of Akea and Milu. Akea (Wakea),\nthey said, was the first king of Hawaii. At the expiration of his\nreign, which terminated with his life at Waipio, where we then were,\nhe descended to a region far below, called Kapapahanaumoku (the island\nbearing rock or stratum), and founded a kingdom there. Milu, who was\nhis successor, and reigned in Hamakua, descended, when he died, to\nAkea and shared the government of the place with him. Their land is\na place of darkness; their food lizards and butterflies. There are\nseveral streams of water, of which they drink, and some said that\nthere were large kahilis and wide-spreading kou trees, beneath which\nthey reclined.\" [4]\n\n\"They had some very indistinct notion of a future state of happiness\nand of misery. They said that, after death, the ghost went first to\nthe region of Wakea, the name of their first reputed progenitor, and\nif it had observed the religious rites and ceremonies, was entertained\nand allowed to remain there. That was a place of houses, comforts,\nand pleasures. If the soul had failed to be religious, it found no\none there to entertain it, and was forced to take a desperate leap\ninto a place of misery below, called Milu.\n\n\"There were several precipices, from the verge of which the unhappy\nghosts were supposed to take the leap into the region of woe; three in\nparticular, one at the northern extremity of Hawaii, one at the western\ntermination of Maui, and the third at the northern point of Oahu.\" [5]\n\nNear the northwest point of Oahu is a rock called Leina Kauhane, where\nthe souls of the dead descended into Hades. In New Zealand the same\nterm, \"Reinga\" (the leaping place), is applied to the North Cape. The\nMarquesans have a similar belief in regard to the northermost island\nof their group, and apply the same term, \"Reinga,\" to their Avernus.\n\n\n\n\n\nVI\n\nLONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII\n\n_Translated by Thos. G. Thrum_\n\n\nDuring the time that Milu was residing at Waipio, Hawaii, the year\nof which is unknown, there came to these shores a number of people,\nwith their wives, from that vague foreign land, Kahiki. But they were\nall of godly kind (_ano akua nae_), it is said, and drew attention\nas they journeyed from place to place. They arrived first at Niihau,\nand from there they travelled through all the islands. At Hawaii\nthey landed at the south side, thence to Puna, Hilo, and settled at\nKukuihaele, Hamakua, just above Waipio.\n\nOn every island they visited there appeared various diseases, and\nmany deaths resulted, so that it was said this was their doings,\namong the chiefs and people. The diseases that followed in their\ntrain were chills, fevers, headache, _pani_, and so on.\n\nThese are the names of some of these people: Kaalaenuiahina,\nKahuilaokalani, Kaneikaulanaula, besides others. They brought\ndeath, but one Kamakanuiahailono followed after them with healing\npowers. This was perhaps the origin of sickness and the art of healing\nwith medicines in Hawaii.\n\nAs has been said, diseases settled on the different islands like an\nepidemic, and the practice of medicine ensued, for Kamakanuiahailono\nfollowed them in their journeyings. He arrived at Kau, stopping at\nKiolakaa, on the west side of Waiohinu, where a great multitude of\npeople were residing, and Lono was their chief. The stranger sat on a\ncertain hill, where many of the people visited him, for the reason that\nhe was a newcomer, a custom that is continued to this day. While there\nhe noticed the redness of skin of a certain one of them, and remarked,\n\"Oh, the redness of skin of that man!\"\n\nThe people replied, \"Oh, that is Lono, the chief of this land, and\nhe is a farmer.\"\n\nHe again spoke, asserting that his sickness was very great; for\nthrough the redness of the skin he knew him to be a sick man.\n\nThey again replied that he was a healthy man, \"but you consider him\nvery sick.\" He then left the residents and set out on his journey.\n\nSome of those who heard his remarks ran and told the chief the\nstrange words, \"that he was a very sick man.\" On hearing this,\nLono raised up his _oo_ (digger) and said, \"Here I am, without any\nsign of disease, and yet I am sick.\" And as he brought down his _oo_\nwith considerable force, it struck his foot and pierced it through,\ncausing the blood to flow freely, so that he fell and fainted away. At\nthis, one of the men seized a pig and ran after the stranger, who,\nhearing the pig squealing, looked behind him and saw the man running\nwith it; and as he neared him he dropped it before him, and told him\nof Lono's misfortune, Kamakanuiahailono then returned, gathering on\nthe way the young popolo seeds and its tender leaves in his garment\n(_kihei_). When he arrived at the place where the wounded man was\nlying he asked for some salt, which he took and pounded together with\nthe popolo and placed it with a cocoanut covering on the wound. From\nthen till night the flowing of the blood ceased. After two or three\nweeks had elapsed he again took his departure.\n\nWhile he was leisurely journeying, some one breathing heavily\napproached him in the rear, and, turning around, there was the chief,\nand he asked him: \"What is it, Lono, and where are you going?\"\n\nLono replied, \"You healed me; therefore, as soon as you had departed I\nimmediately consulted with my successors, and have resigned my offices\nto them, so that they will have control over all. As for myself,\nI followed after you, that you might teach me the art of healing.\"\n\nThe _kahuna lapaau_ (medical priest) then said, \"Open your mouth.\" When\nLono opened his mouth, the kahuna spat into it, [6] by which he\nwould become proficient in the calling he had chosen, and in which\nhe eventually became, in fact, very skilful.\n\nAs they travelled, he instructed Lono (on account of the accident\nto his foot he was called Lonopuha) in the various diseases, and the\ndifferent medicines for the proper treatment of each. They journeyed\nthrough Kau, Puna, and Hilo, thence onward to Hamakua as far as\nKukuihaele. Prior to their arrival there, Kamakanuiahailono said\nto Lonopuha, \"It is better that we reside apart, lest your healing\npractice do not succeed; but you settle elsewhere, so as to gain\nrecognition from your own skill.\"\n\nFor this reason, Lonopuha went on farther and located in Waimanu,\nand there practised the art of healing. On account of his labors here,\nhe became famous as a skilful healer, which fame Kamakanuiahailono and\nothers heard of at Kukuihaele; but he never revealed to _Kaalaenuiahina\nma_ (company) of his teaching of Lonopuha, through which he became\ncelebrated. It so happened that _Kaalaenuiahina ma_ were seeking an\noccasion to cause Milu's death, and he was becoming sickly through\ntheir evil efforts.\n\nWhen Milu heard of the fame of Lonopuha as a skilful healer, because\nof those who were afflicted with disease and would have died but for\nhis treatment, he sent his messenger after him. On arriving at Milu's\nhouse, Lonopuha examined and felt of him, and then said, \"You will\nhave no sickness, provided you be obedient to my teachings.\" He then\nexercised his art, and under his medical treatment Milu recovered.\n\nLonopuha then said to him: \"I have treated you, and you are well of\nthe internal ailments you suffered under, and only that from without\nremains. Now, you must build a house of leaves and dwell therein in\nquietness for a few weeks, to recuperate.\" These houses are called\n_pipipi_, such being the place to which invalids are moved for\nconvalescent treatment unless something unforeseen should occur.\n\nUpon Milu's removal thereto, Lonopuha advised him as follows: \"O\nKing! you are to dwell in this house according to the length of time\ndirected, in perfect quietness; and should the excitement of sports\nwith attendant loud cheering prevail here, I warn you against these\nas omens of evil for your death; and I advise you not to loosen the\n_ti_ leaves of your house to peep out to see the cause, for on the\nvery day you do so, that day you will perish.\"\n\nSome two weeks had scarcely passed since the King had been confined\nin accordance with the kahuna's instructions, when noises from\nvarious directions in proximity to the King's dwelling were heard,\nbut he regarded the advice of the priest all that day. The cause of\nthe commotion was the appearance of two birds playing in the air,\nwhich so excited the people that they kept cheering them all that day.\n\nThree weeks had almost passed when loud cheering was again heard in\nWaipio, caused by a large bird decorated with very beautiful feathers,\nwhich flew out from the clouds and soared proudly over the _palis_\n(precipices) of Koaekea and Kaholokuaiwa, and poised gracefully\nover the people; therefore, they cheered as they pursued it here and\nthere. Milu was much worried thereby, and became so impatient that\nhe could no longer regard the priest's caution; so he lifted some of\nthe ti leaves of his house to look out at the bird, when instantly\nit made a thrust at him, striking him under the armpit, whereby his\nlife was taken and he was dead (_lilo ai kona ola a make iho la_).\n\nThe priest saw the bird flying with the liver of Milu; therefore, he\nfollowed after it. When it saw that it was pursued, it immediately\nentered into a sunken rock just above the base of the precipice of\nKoaekea. As he reached the place, the blood was spattered around\nwhere the bird had entered. Taking a piece of garment (_pahoola_), he\nsoaked it with the blood and returned and placed it in the opening in\nthe body of the dead King and poured healing medicine on the wound,\nwhereby Milu recovered. And the place where the bird entered with\nMilu's liver has ever since been called Keakeomilu (the liver of Milu).\n\nA long while afterward, when this death of the King was as nothing\n(_i mea ole_), and he recovered as formerly, the priest refrained\nnot from warning him, saying: \"You have escaped from this death;\nthere remains for you one other.\"\n\nAfter Milu became convalescent from his recent serious experience,\na few months perhaps had elapsed, when the surf at Waipio became very\nhigh and was breaking heavily on the beach. This naturally caused\nmuch commotion and excitement among the people, as the numerous\nsurf-riders, participating in the sport, would land upon the beach\non their surf-boards. Continuous cheering prevailed, and the hilarity\nrendered Milu so impatient at the restraint put upon him by the priest\nthat he forsook his wise counsel and joined in the exhilarating sport.\n\nSeizing a surf-board he swam out some distance to the selected spot\nfor suitable surfs. Here he let the first and second combers pass\nhim; but watching his opportunity he started with the momentum of the\nheavier third comber, catching the crest just right. Quartering on\nthe rear of his board, he rode in with majestic swiftness, and landed\nnicely on the beach amid the cheers and shouts of the people. He then\nrepeated the venture and was riding in as successfully, when, in a\nmoment of careless abandon, at the place where the surfs finish as\nthey break on the beach, he was thrust under and suddenly disappeared,\nwhile the surf-board flew from under and was thrown violently upon the\nshore. The people in amazement beheld the event, and wildly exclaimed:\n\"Alas! Milu is dead! Milu is dead!\" With sad wonderment they searched\nand watched in vain for his body. Thus was seen the result of repeated\ndisobedience.\n\n\n\n\n\nVII\n\nA VISIT TO THE SPIRIT LAND; OR, THE STRANGE EXPERIENCE OF A WOMAN IN\nKONA, HAWAII\n\n_Mrs. E. N. Haley_\n\n\nKalima had been sick for many weeks, and at last died. Her friends\ngathered around her with loud cries of grief, and with many expressions\nof affection and sorrow at their loss they prepared her body for\nits burial.\n\nThe grave was dug, and when everything was ready for the last rites\nand sad act, husband and friends came to take a final look at the rigid\nform and ashen face before it was laid away forever in the ground. The\nold mother sat on the mat-covered ground beside her child, brushing\naway the intrusive flies with a piece of cocoanut-leaf, and wiping\naway the tears that slowly rolled down her cheeks. Now and then she\nwould break into a low, heart-rending wail, and tell in a sob-choked,\nbroken voice, how good this her child had always been to her, how her\nhusband loved her, and how her children would never have any one to\ntake her place. \"Oh, why,\" she cried, \"did the gods leave me? I am old\nand heavy with years; my back is bent and my eyes are getting dark. I\ncannot work, and am too old and weak to enjoy fishing in the sea,\nor dancing and feasting under the trees. But this my child loved all\nthese things, and was so happy. Why is she taken and I, so useless,\nleft?\" And again that mournful, sob-choked wail broke on the still\nair, and was borne out to the friends gathered under the trees before\nthe door, and was taken up and repeated until the hardest heart would\nhave softened and melted at the sound. As they sat around on the mats\nlooking at their dead and listening to the old mother, suddenly Kalima\nmoved, took a long breath, and opened her eyes. They were frightened\nat the miracle, but so happy to have her back again among them.\n\nThe old mother raised her hands and eyes to heaven and, with rapt\nfaith on her brown, wrinkled face, exclaimed: \"The gods have let her\ncome back! How they must love her!\"\n\nMother, husband, and friends gathered around and rubbed her hands\nand feet, and did what they could for her comfort. In a few minutes\nshe revived enough to say, \"I have something strange to tell you.\"\n\nSeveral days passed before she was strong enough to say more; then\ncalling her relatives and friends about her, she told them the\nfollowing weird and strange story:\n\n\"I died, as you know. I seemed to leave my body and stand beside it,\nlooking down on what _was_ me. The me that was standing there looked\nlike the form I was looking at, only, I was alive and the other was\ndead. I gazed at my body for a few minutes, then turned and walked\naway. I left the house and village, and walked on and on to the next\nvillage, and there I found crowds of people,--Oh, so many people! The\nplace which I knew as a small village of a few houses was a very\nlarge place, with hundreds of houses and thousands of men, women,\nand children. Some of them I knew and they spoke to me,--although\nthat seemed strange, for I knew they were dead,--but nearly all were\nstrangers. They were all so happy! They seemed not to have a care;\nnothing to trouble them. Joy was in every face, and happy laughter\nand bright, loving words were on every tongue.\n\n\"I left that village and walked on to the next. I was not tired, for\nit seemed no trouble to walk. It was the same there; thousands of\npeople, and every one so joyous and happy. Some of these I knew. I\nspoke to a few people, then went on again. I seemed to be on my way\nto the volcano,--to Pele's pit,--and could not stop, much as I wanted\nto do so.\n\n\"All along the road were houses and people, where I had never known\nany one to live. Every bit of good ground had many houses, and many,\nmany happy people on it. I felt so full of joy, too, that my heart\nsang within me, and I was glad to be dead.\n\n\"In time I came to South Point, and there, too, was a great crowd\nof people. The barren point was a great village, I was greeted with\nhappy _alohas_, then passed on. All through Kau it was the same, and\nI felt happier every minute. At last I reached the volcano. There\nwere some people there, but not so many as at other places. They,\ntoo, were happy like the others, but they said, 'You must go back to\nyour body. You are not to die yet.'\n\n\"I did not want to go back. I begged and prayed to be allowed to stay\nwith them, but they said, 'No, you must go back; and if you do not\ngo willingly, we will make you go.'\n\n\"I cried and tried to stay, but they drove me back, even beating me\nwhen I stopped and would not go on. So I was driven over the road\nI had come, back through all those happy people. They were still\njoyous and happy, but when they saw that I was not allowed to stay,\nthey turned on me and helped drive me, too.\n\n\"Over the sixty miles I went, weeping, followed by those cruel people,\ntill I reached my home and stood by my body again. I looked at it and\nhated it. Was that my body? What a horrid, loathsome thing it was to\nme now, since I had seen so many beautiful, happy creatures! Must I go\nand live in that thing again? No, I would not go into it; I rebelled\nand cried for mercy.\n\n\"'You must go into it; we will make you!' said my tormentors. They\ntook me and pushed me head foremost into the big toe.\n\n\"I struggled and fought, but could not help myself. They pushed and\nbeat me again, when I tried for the last time to escape. When I passed\nthe waist, I seemed to know it was of no use to struggle any more,\nso went the rest of the way myself. Then my body came to life again,\nand I opened my eyes.\n\n\"But I wish I could have stayed with those happy people. It was cruel\nto make me come back. My other body was so beautiful, and I was so\nhappy, so happy!\"\n\n\n\n\nVIII\n\nKAPEEPEEKAUILA; OR, THE ROCKS OF KANA\n\n_Rev. A. O. Forbes_\n\n\nOn the northern side of the island of Molokai, commencing at the\neastern end and stretching along a distance of about twenty miles,\nthe coast is a sheer precipice of black rock varying in height from\neight hundred to two thousand feet. The only interruptions to the\ncontinuity of this vast sea wall are formed by the four romantic\nvalleys of Pelekunu, Puaahaunui, Wailau, and Waikolu. Between the\nvalleys of Pelekunu and Waikolu, juts out the bold, sharp headland\nof Haupu, forming the dividing ridge between them, and reminding one\nsomewhat of an axe-head turned edge upward. Directly in a line with\nthis headland, thirty or forty rods out in the ocean, arise abruptly\nfrom the deep blue waters the rocks of Haupu, three or four sharp,\nneedle-like points of rock varying from twenty to one hundred feet in\nheight. This is the spot associated with the legend of Kapeepeekauila,\nand these rocks stand like grim sentinels on duty at the eastern\nlimit of what is now known as the settlement of Kalawao. The legend\nruns as follows:\n\nKeahole was the father, Hiiaka-noholae was the mother, and\nKapeepeekauila was the son. This Kapeepeekauila was a hairy man,\nand dwelt on the ridge of Haupu.\n\nOnce on a time Hakalanileo and his wife Hina, the mother of Kana,\ncame and dwelt in the valley of Pelekunu, on the eastern side of the\nridge of Haupu.\n\nKapeepeekauila, hearing of the arrival of Hina, the beautiful daughter\nof Kalahiki, sent his children to fetch her. They went and said to\nHina, \"Our royal father desires you as his wife, and we have come\nfor you.\"\n\n\"Desires me for what?\" said she.\n\n\"Desires you for a wife,\" said they.\n\nThis announcement pleased the beautiful daughter of Kalahiki, and\nshe replied, \"Return to your royal father and tell him he shall be\nthe husband and I will be the wife.\"\n\nWhen this message was delivered to Kapeepeekauila, he immediately\nsent a messenger to the other side of the island to summon all the\npeople from Keonekuina to Kalamaula; for we have already seen that\nhe was a hairy man, and it was necessary that this blemish should be\nremoved. Accordingly, when the people had all arrived, Kapeepeekauila\nlaid himself down and they fell to work until the hairs were all\nplucked out. He then took Hina to wife, and they two dwelt together\non the top of Haupu.\n\nPoor Hakalanileo, the husband of Hina, mourned the loss of his\ncompanion of the long nights of winter and the shower-sprinkled\nnights of summer. Neither could he regain possession of her, for\nthe ridge of Haupu grew till it reached the heavens. He mourned and\nrolled himself in the dust in agony, and crossed his hands behind his\nback. He went from place to place in search of some powerful person\nwho should be able to restore to him his wife. In his wanderings,\nthe first person to whom he applied was Kamalalawalu, celebrated for\nstrength and courage. This man, seeing his doleful plight, asked,\n\"Why these tears, O my father?\"\n\nHakalanileo replied, \"Thy mother is lost.\"\n\n\"Lost to whom?\"\n\n\"Lost to Kapeepee.\"\n\n\"What Kapeepee?\"\n\n\"Kapeepee-kauila.\"\n\n\"What Kauila?\"\n\n\"Kauila, the dauntless, of Haupu.\"\n\n\"Then, O father, thou wilt not recover thy wife. Our stick may strike;\nit will but hit the dust at his feet. His stick, when it strikes back,\nwill hit the head. Behold, measureless is the height of Haupu.\"\n\nNow, this Kamalalawalu was celebrated for his strength in throwing\nstones. Of himself, one side was stone, and the other flesh. As\na test he seized a large stone and threw it upwards. It rose till\nit hit the sky and then fell back to earth again. As it came down,\nhe turned his stony side toward it, and the collision made his side\nrattle. Hakalanileo looked on and sadly said, \"Not strong enough.\"\n\nOn he went, beating his breast in his grief, till he came to the\ncelebrated Niuloihiki. Question and answer passed between them, as\nin the former case, but Niuloihiki replied, \"It is hopeless; behold,\nmeasureless is the height of Haupu.\"\n\nAgain he prosecuted his search till he met the third man of fame,\nwhose name was Kaulu. Question and answer passed, as before, and\nKaulu, to show his strength, seized a river and held it fast in its\ncourse. But Hakalanileo mournfully said, \"Not strong enough.\"\n\nPursuing his way with streaming eyes, he came to the fourth hero,\nLonokaeho by name. As in the former cases, so in this, he received\nno satisfaction. These four were all he knew of who were foremost in\nprowess, and all four had failed him. It was the end, and he turned\nsadly toward the mountain forest, to return to his home.\n\nMeantime, the rumor had reached the ears of Niheu, surnamed \"the\nRogue.\" Some one told him a father had passed along searching for\nsome one able to recover him his wife.\n\n\"Where is this father of mine?\" inquired Niheu.\n\n\"He has gone inland,\" was the reply.\n\n\"I'll overtake him; he won't escape me,\" said Niheu. So he went after\nthe old man, kicking over the trees that came in his way. The old man\nhad gone on till he was tired and faint, when Niheu overtook him and\nbrought him back to his house. Then Niheu asked him, \"What made you\ngo on without coming to the house of Niheu?\"\n\n\"What, indeed,\" answered the old man; \"as though I were not seeking\nto recover thy mother, who is lost!\"\n\nThen came question and answer, as in former cases, and Niheu said,\n\"I fear thou wilt not recover thy wife, O my father. But let us go\ninland to the foster son of Uli.\" So they went. But Niheu ran on ahead\nand told Kana, the foster son of Uli: \"Behold, here comes Hakalanileo,\nbereft of his wife. We are all beat.\"\n\n\"Where is he?\" inquired Kana.\n\n\"Here he is, just arrived.\"\n\nKana looked forth, and Hakalanileo recoiled with fear at the blazing\nof his eyes.\n\nThen spoke Niheu: \"Why could you not wait before looking at our\nfather? Behold, you have frightened him, and he has run back.\"\n\nOn this, Kana, remaining yet in the house, stretched forth his hand,\nand, grasping the old man in the distance, brought him back and sat\nhim on his lap. Then Kana wept. And the impudent Niheu said, \"Now\nyou are crying; look out for the old man, or he will get water-soaked.\"\n\nBut Kana ordered Niheu to bestir himself and light a fire, for the\ntears of Kana were as the big dropping rains of winter, soaking the\nplain. And Kana said to the old man, \"Now, dry yourself by the fire,\nand when you are warm, tell your story.\"\n\nThe old man obeyed, and when he was warm enough, told the story of\nhis grief. Then said Kana, \"Almost spent are my years; I am only\nwaiting for death, and behold I have at last found a foeman worthy\nof my prowess.\"\n\nKana immediately espoused the cause of Hakalanileo, and ordered his\nyounger brother, Niheu, to construct a canoe for the voyage. Poor\nNiheu worked and toiled without success until, in despair, he\nexclaimed, upbraidingly, \"Thy work is not work; it is slavery. There\nthou dwellest at thy ease in thy retreat, while with thy foot thou\ndestroyest my canoe.\"\n\nUpon this, Kana pointed out to Niheu a bush, and said, \"Can you pull\nup that bush?\"\n\n\"Yes,\" replied Niheu, for it was but a small bush, and he doubted not\nhis ability to root it up; so he pulled and tugged away, but could\nnot loosen it.\n\nKana looking on, said, tauntingly, \"Your foeman will not be overcome\nby you.\"\n\nThen Kana stretched forth his hands, scratching among the forests,\nand soon had a canoe in one hand; a little more and another\ncanoe appeared in the other hand. The twin canoes were named\n_Kaumueli_. He lifted them down to the shore, provided them with\npaddles, and then appointed fourteen rowers. Kana embarked with his\nmagic rod called _Waka-i-lani_. Thus they set forth to wage war upon\nKapeepeekauila. They went on until the canoes grounded on a hard ledge.\n\nNiheu called out, \"Behold, thou sleepest, O Kana, while we all perish.\"\n\nKana replied, \"What is there to destroy us? Are not these the reefs\nof Haupu? Away with the ledges, the rock points, and the yawning\nchasms! Smite with _Waka-i-lani_, thy rod.\"\n\nNiheu smote, the rocks crumbled to pieces, and the canoes were\nfreed. They pursued their course again until Niheu, being on the watch,\ncried out, \"Why sleepest thou, O Kana? Here we perish, again. Thy\nlike for sleeping I never saw!\"\n\n\"Wherefore perish?\" said Kana.\n\n\"Behold,\" replied Niheu, \"the fearful wall of water. If we attempt\nto pass it, it will topple over and destroy us all.\"\n\nThen said Kana: \"Behold, behind us the reefs of Haupu. That is the\ndestruction passed. As for the destruction before us, smite with\nthy rod.\"\n\nNiheu smote, the wall of water divided, and the canoes passed safely\nthrough. Then they went on their course again, as before. After a\ntime, Niheu again called out, \"Alas, again we perish. Here comes a\ngreat monster. If he falls upon us, we are all dead men.\"\n\nAnd Kana said, \"Look sharp, now, and when the pointed snout crosses\nour bow, smite with thy rod.\"\n\nAnd he did so, and behold, this great thing was a monster fish, and\nwhen brought on board it became food for them all. So wonderfully\ngreat was this fish that its weight brought the rim of the canoes\ndown to the water's edge.\n\nThey continued on their way, and next saw the open mouth of the\nsharp-toothed shark--another of the outer defences of Haupu--awaiting\nthem.\n\n\"Smite with thy rod,\" ordered Kana.\n\nNiheu smote, and the shark died.\n\nNext they came upon the great turtle, another defence of Haupu. Again\nthe sleepy Kana is aroused by the cry of the watchful Niheu, and\nthe turtle is slain by the stroke of the magic rod. All this was\nduring the night. At last, just as the edge of the morning lifted\nitself from the deep, their mast became entangled in the branches of\nthe trees. Niheu flung upward a stone. It struck. The branches came\nrattling down, and the mast was free. On they went till the canoes\ngently stood still. On this, Niheu cried out, \"Here you are, asleep\nagain, O Kana, and the canoes are aground!\"\n\nKana felt beneath; there was no ground. He felt above; the mast\nwas entangled in weeds. He pulled, and the weeds and earth came down\ntogether. The smell of the fresh-torn weeds was wafted up to Hale-huki,\nthe house where Kapeepeekauila lived. His people, on the top of Haupu,\nlooked down on the canoes floating at the foot. \"Wondrous is the size\nof the canoes!\" they cried. \"Ah! it is a load of _opihis_ (shell-fish)\nfrom Hawaii for Hina,\" for that was a favorite dish with her.\n\nMeantime, Kana despatched Niheu after his mother. \"Go in friendly\nfashion,\" said the former.\n\nNiheu leaped ashore, but slipped and fell on the smooth rocks. Back\nhe went to the canoes.\n\n\"What sort of a coming back is this?\" demanded Kana.\n\n\"I slipped and fell, and just escaped with my life,\" answered Niheu.\n\n\"Back with you!\" thundered Kana.\n\nAgain the luckless Niheu sprang ashore, but the long-eyed sand-crabs\n(_ohiki-makaloa_) made the sand fly with their scratching till his\neyes were filled. Back to the canoes again he went. \"Got it all in\nmy eyes!\" said he, and he washed them out with sea-water.\n\n\"You fool!\" shouted Kana; \"what were you looking down for? The\nsand-crabs are not birds. If you had been looking up, as you ought,\nyou would not have got the sand in your eyes. Go again!\"\n\nThis time he succeeded, and climbed to the top of Haupu. Arriving at\nthe house, Hale-huki, where Hina dwelt, he entered at once. Being asked\n\"Why enterest thou this forbidden door?\" he replied:\n\n\"Because I saw thee entering by this door. Hadst thou entered some\nother way, I should not have come in at the door.\" And behold,\nKapeepeekauila and Hina sat before him. Then Niheu seized the hand\nof Hina and said, \"Let us two go.\" And she arose and went.\n\nWhen they had gone about half-way to the brink of the precipice,\nKapeepeekauila exclaimed, \"What is this? Is the woman gone?\"\n\nMo-i, the sister of Kana, answered and said, \"If you wish the woman,\nnow is the time; you and I fight.\"\n\nGreat was the love of Kapeepeekauila for Hina, and he said, \"No\nwar dare touch Haupu; behold, it is a hill, growing even to the\nheavens.\" And he sent the _kolea_ (plover) squad to desecrate the\nsacred locks of Niheu; for the locks of Niheu were _kapu_, and if\nthey should be touched, he would relinquish Hina for very shame. So\nthe kolea company sailed along in the air till they brushed against\nthe sacred locks of Niheu, and for very shame he let go his mother\nand struck at the koleas with his rod and hit their tail feathers and\nknocked them all out, so that they remain tailless to this day. And\nhe returned to the edge of the shore, while the koleas bore off Hina\nin triumph.\n\nWhen Niheu reached the shore, he beat his forehead with stones till\nthe blood flowed; a trick which Kana perceived from on board the\ncanoes. And when Niheu went on board he said, \"See! we fought and I\ngot my head hurt.\"\n\nBut Kana replied, \"There was no fight; you did it yourself, out of\nshame at your defeat.\"\n\nAnd Niheu replied, \"What, then, shall we fight?\"\n\n\"Yes,\" said Kana, and he stood up.\n\nNow, one of his legs was named Keauea and the other Kaipanea, and as\nhe stood upon the canoes, he began to lengthen himself upward until\nthe dwellers on top of Haupu exclaimed in terror, \"We are all dead\nmen! Behold, here is a great giant towering above us.\"\n\nAnd Kapeepeekauila, seeing this, hastened to prune the branches of\nthe kamani tree (_Calophyllum inophyllum_), so that the bluff should\ngrow upward. And the bluff rose, and Kana grew. Thus they strove,\nthe bluff rising higher and Kana growing taller, until he became\nas the stalk of a banana leaf, and gradually spun himself out till\nhe was no thicker than a strand of a spider's web, and at last he\nyielded the victory to Kapeepeekauila.\n\nNiheu, seeing the defeat of Kana, called out, \"Lay yourself along to\nKona, on Hawaii, to your grandmother, Uli.\"\n\nAnd he laid himself along with his body in Kona, while his feet rested\non Molokai. His grandmother in Kona fed him until he became plump and\nfat again. Meanwhile, poor Niheu, watching at his feet on Molokai,\nsaw their sides fill out with flesh while he was almost starved with\nhunger. \"So, then,\" quoth he, \"you are eating and growing fat while\nI die with hunger.\" And he cut off one of Kana's feet for revenge.\n\nThe sensation crept along up to his body, which lay in Kona, and Kana\nsaid to his grandmother, Uli, \"I seem to feel a numbness creeping\nover me.\"\n\nAnd she answered, and said, \"Thy younger brother is hungry with\nwatching, and seeing thy feet grow plump, he has cut off one of them;\ntherefore this numbness.\"\n\nKana, having at last grown strong and fat, prepared to wage war again\nupon Kapeepeekauila. Food was collected in abundance from Waipio, and\nwhen it was prepared, they embarked again in their canoes and came\nback to Haupu, on Molokai. But his grandmother, Uli, had previously\ninstructed him to first destroy all the branches of the kamani tree\nof Haupu. Then he showed himself, and began again to stretch upward\nand tower above the bluff. Kapeepeekauila hastened again to trim\nthe branches of the kamani, that the bluff might grow as before;\nbut behold, they were all gone! It was the end; Kapeepeekauila was\nat last vanquished. The victorious Kana recovered his sister, Mo-i,\nrestored to poor Hakalanileo his wife, Hina, and then, tearing down\nthe bluff of Haupu, kicked off large portions of it into the sea,\nwhere they stand to this day, and are called \"The Rocks of Kana.\"\n\n\n\n\nIX\n\nKALELEALUAKA\n\n_Dr. N. B. Emerson_\n\n\n\nPART I\n\n\nKaopele was born in Waipio, Hawaii. When born he did not breathe, and\nhis parents were greatly troubled; but they washed his body clean,\nand having arrayed it in good clothes, they watched anxiously over\nthe body for several days, and then, concluding it to be dead, placed\nit in a small cave in the face of the cliff. There the body remained\nfrom the summer month of _Ikiki_ (July or August) to the winter month\nof _Ikua_ (December or January), a period of six months.\n\nAt this time they were startled by a violent storm of thunder and\nlightning, and the rumbling of an earthquake. At the same time appeared\nthe marvellous phenomenon of eight rainbows arching over the mouth\nof the cave. Above the din of the storm the parents heard the voice\nof the awakened child calling to them:\n\n\n    \"Let your love rest upon me,\n    O my parents, who have thrust me forth,\n    Who have left me in the cavernous cliff,\n    Who have heartlessly placed me in the\n    Cliff frequented by the tropic bird!\n    O Waiaalaia, my mother!\n    O Waimanu, my father!\n    Come and take me!\"\n\n\nThe yearning love of the mother earnestly besought the father to go\nin quest of the infant; but he protested that search was useless,\nas the child was long since dead. But, unable longer to endure a\nwoman's teasing, which is the same in all ages, he finally set forth\nin high dudgeon, vowing that in case of failure he would punish her\non his return.\n\nOn reaching the place where the babe had been deposited, its body was\nnot to be found. But lifting up his eyes and looking about, he espied\nthe child perched on a tree, braiding a wreath from the scarlet flowers\nof the _lehua_ (_Metrosideros polymorpha_). \"I have come to take you\nhome with me,\" said the father. But the infant made no answer. The\nmother received the child to her arms with demonstrations of the\nliveliest affection. At her suggestion they named the boy Kaopele,\nfrom the name of their goddess, Pele.\n\nSix months after this, on the first day (_Hilo_) of the new moon, in\nthe month of Ikiki, they returned home from working in the fields and\nfound the child lying without breath, apparently dead. After venting\ntheir grief for their darling in loud lamentations, they erected a\nframe to receive its dead body.\n\nTime healed the wounds of their affection, and after the lapse of six\nmoons they had ceased to mourn, when suddenly they were affrighted\nby a storm of thunder and lightning, with a quaking of the earth,\nin the midst of which they distinguished the cry of their child,\n\"Oh, come; come and take me!\"\n\nThey, overjoyed at this second restoration of their child to them,\nand deeming it to be a miracle worked by their goddess, made up their\nminds that if it again fell into a trance they would not be anxious,\nsince their goddess would awake their child and bring it to life again.\n\nBut afterward the child informed them of their mistake, saying:\n\"This marvel that you see in me is a trance; when I pass into my deep\nsleep my spirit at once floats away in the upper air with the goddess,\nPoliahu. We are a numerous band of spirits, but I excel them in the\ndistance of my flights. In one day I can compass this island of Hawaii,\nas well as Maui, Oahu, and Kauai, and return again. In my flights I\nhave seen that Kauai is the richest of all the islands, for it is well\nsupplied with food and fish, and it is abundantly watered. I intend\nto remain with you until I am grown; then I shall journey to Kauai\nand there spend the rest of my life.\" Thus Kaopele lived with his\nparents until he was grown, but his habit of trance still clung to him.\n\nThen one day he filled them with grief by saying: \"I am going, aloha.\"\n\nThey sealed their love for each other with tears and kisses, and he\nslept and was gone. He alighted at Kula, on Maui. There he engaged\nin cultivating food. When his crops were nearly ripe and ready to be\neaten he again fell into his customary deep sleep, and when he awoke\nhe found that the people of the land had eaten up all his crops.\n\nThen he flew away to a place called Kapapakolea, in Moanalua, on Oahu,\nwhere he set out a new plantation. Here the same fortune befell him,\nand his time for sleep came upon him before his crops were fit for\neating. When he awoke, his plantation had gone to waste.\n\nAgain he moves on, and this time settles in Lihue, Oahu, where for\nthe third time he sets out a plantation of food, but is prevented\nfrom eating it by another interval of sleep. Awakening, he finds his\ncrops overripe and wasted by neglect and decay.\n\nHis restless ambition now carries him to Lahuimalo, still on the\nisland of Oahu, where his industry plants another crop of food. Six\nmonths pass, and he is about to eat of the fruits of his labor,\nwhen one day, on plunging into the river to bathe, he falls into\nhis customary trance, and his lifeless body is floated by the stream\nout into the ocean and finally cast up by the waters on the sands of\nMaeaea, a place in Waialua, Oahu.\n\nAt the same time there arrived a man from Kauai in search of a human\nbody to offer as a sacrifice at the temple of Kahikihaunaka at Wailua,\non Kauai, and having seen the corpse of Kaopele on the beach, he asks\nand obtains permission of the feudal lord (_Konohiki_) of Waialua\nto take it. Thus it happens that Kaopele is taken by canoe to the\nisland of Kauai and placed, along with the corpse of another man,\non the altar of the temple at Wailua.\n\nThere he lay until the bones of his fellow corpse had begun to fall\napart. When six moons had been accomplished, at midnight there came a\nburst of thunder and an earthquake. Kaopele came to life, descended\nfrom the altar, and directed his steps toward a light which he saw\nshining through some chinks in a neighboring house. He was received\nby the occupants of the house with that instant and hearty hospitality\nwhich marks the Hawaiian race, and bidden to enter (\"_mai, komo mai_\").\n\nFood was set before him, with which he refreshed himself. The old\nman who seemed to be the head of the household was so much pleased\nand impressed with the bearing and appearance of our hero that he\nforthwith sought to secure him to be the husband of his granddaughter,\na beautiful girl named Makalani. Without further ado, he persuaded\nhim to be a suitor for the hand of the girl, and while it was yet\nnight, started off to obtain the girl's consent and to bring her back\nwith him.\n\nThe young woman was awakened from her slumbers in the night to hear the\nproposition of her grandfather, who painted to her in glowing colors\nthe manly attractions of her suitor. The suit found favor in the eyes\nof the girl's parents and she herself was nothing loath; but with\ncommendable maidenly propriety she insisted that her suitor should be\nbrought and presented to her, and that she should not first seek him.\n\nThe sun had hardly begun to lift the dew from the grass when our\nyoung hero, accompanied by the two matchmakers, was brought into the\npresence of his future wife. They found favor in each other's eyes,\nand an ardent attachment sprang up on the instant. Matters sped\napace. A separate house was assigned as the residence of the young\ncouple, and their married life began felicitously.\n\nBut the instincts of a farmer were even stronger in the breast of\nKaopele than the bonds of matrimony. In the middle of the night he\narose, and, leaving the sleeping form of his bride, passed out into the\ndarkness. He went _mauka_ until he came upon an extensive upland plain,\nwhere he set to work clearing and making ready for planting. This done,\nhe collected from various quarters shoots and roots of potato (_kalo_),\nbanana (_waoke_), _awa_, and other plants, and before day the whole\nplain was a plantation. After his departure his wife awoke with a\nstart and found her husband was gone. She went into the next house,\nwhere her parents were sleeping, and, waking them, made known her loss;\nbut they knew nothing of his whereabouts. Much perplexed, they were\nstill debating the cause of his departure, when he suddenly returned,\nand to his wife's questioning, answered that he had been at work.\n\nShe gently reproved him for interrupting their bridal night with\nagriculture, and told him there would be time enough for that when they\nhad lived together a while and had completed their honeymoon. \"And\nbesides,\" said she, \"if you wish to turn your hand to agriculture,\nhere is the plat of ground at hand in which my father works, and you\nneed not go up to that plain where only wild hogs roam.\"\n\nTo this he replied: \"My hand constrains me to plant; I crave work;\ndoes idleness bring in anything? There is profit only when a man turns\nthe palm of his hand to the soil: that brings in food for family and\nfriends. If one were indeed the son of a king he could sleep until\nthe sun was high in the heavens, and then rise and find the bundles\nof cooked food ready for him. But for a plain man, the only thing\nto do is to cultivate the soil and plant, and when he returns from\nhis work let him light his oven, and when the food is cooked let the\nhusband and the wife crouch about the hearth and eat together.\"\n\nAgain, very early on the following morning, while his wife slept,\nKaopele rose, and going to the house of a neighbor, borrowed a fishhook\nwith its tackle. Then, supplying himself with bait, he went a-fishing\nin the ocean and took an enormous quantity of fish. On his way home\nhe stopped at the house where he had borrowed the tackle and returned\nit, giving the man also half of the fish. Arrived at home, he threw\nthe load of fish onto the ground with a thud which waked his wife\nand parents.\n\n\"So you have been a-fishing,\" said his wife. \"Thinking you had again\ngone to work in the field, I went up there, but you were not there. But\nwhat an immense plantation you have set out! Why, the whole plain\nis covered.\"\n\nHis father-in-law said, \"A fine lot of fish, my boy.\"\n\nThus went life with them until the crops were ripe, when one day\nKaopele said to his wife, who was now evidently with child, \"If the\nchild to be born is a boy, name it Kalelealuaka; but if it be a girl,\nname it as you will, from your side of the family.\"\n\nFrom his manner she felt uneasy and suspicious of him, and said,\n\"Alas! do you intend to desert me?\"\n\nThen Kaopele explained to his wife that he was not really going to\nleave her, as men are wont to forsake their wives, but he foresaw\nthat that was soon to happen which was habitual to him, and he felt\nthat on the night of the morrow a deep sleep would fall upon him\n(_puni ka hiamoe_), which would last for six months. Therefore,\nshe was not to fear.\n\n\"Do not cast me out nor bury me in the ground,\" said he. Then he\nexplained to her how he happened to be taken from Oahu to Kauai and how\nhe came to be her husband, and he commanded her to listen attentively\nto him and to obey him implicitly. Then they pledged their love to\neach other, talking and not sleeping all that night.\n\nOn the following day all the friends and neighbors assembled, and as\nthey sat about, remarks were made among them in an undertone, like\nthis, \"So this is the man who was placed on the altar of the _heiau_\nat Wailua.\" And as evening fell he bade them all _aloha_, and said\nthat he should be separated from them for six months, but that his\nbody would remain with them if they obeyed his commands. And, having\nkissed his wife, he fell into the dreamful, sacred sleep of Niolo-kapu.\n\nOn the sixth day the father-in-law said: \"Let us bury your husband,\nlest he stink. I thought it was to be only a natural sleep, but it\nis ordinary death. Look, his body is rigid, his flesh is cold, and\nhe does not breathe; these are the signs of death.\"\n\nBut Makalani protested, \"I will not let him be buried; let him lie\nhere, and I will watch over him as he commanded; you also heard his\nwords.\" But in spite of the wife's earnest protests, the hard-hearted\nfather-in-law gathered strong vines of the _koali_ (convolvulus),\ntied them about Kaopele's feet, and attaching to them heavy stones,\ncaused his body to be conveyed in a canoe and sunk in the dark waters\nof the ocean midway between Kauai and Oahu.\n\nMakalani lived in sorrow for her husband until the birth of her child,\nand as it was a boy, she called his name Kalelealuaka.\n\n\n\nPART II\n\n\nWhen the child was about two months old the sky became overcast and\nthere came up a mighty storm, with lightning and an earthquake. Kaopele\nawoke in his dark, watery couch, unbound the cords that held his feet,\nand by three powerful strokes raised himself to the surface of the\nwater. He looked toward Kauai and Oahu, but love for his wife and\nchild prevailed and drew him to Kauai.\n\nIn the darkness of night he stood by his wife's bed and, feeling\nfor her, touched her forehead with his clammy hand. She awoke with\na start, and on his making himself known she screamed with fright,\n\"Ghost of Kaopele!\" and ran to her parents. Not until a candle was\nlighted would she believe it to be her husband. The step-parents,\nin fear and shame at their heartless conduct, fled away, and never\nreturned. From this time forth Kaopele was never again visited by a\ntrance; his virtue had gone out from him to the boy Kalelealuaka.\n\nWhen Kalelealuaka was ten years old Kaopele began to train the\nlad in athletic sports and to teach him all the arts of war and\ncombat practised throughout the islands, until he had attained\ngreat proficiency in them. He also taught him the arts of running\nand jumping, so that he could jump either up or down a high _pali_,\nor run, like a waterfowl on the surface of the water. After this, one\nday Kalelealuaka went over to Wailua, where he witnessed the games\nof the chiefs. The youth spoke contemptuously of their performances\nas mere child's play; and when his remark was reported to the King\nhe challenged the young man to meet him in a boxing encounter. When\nKalelealuaka came into the presence of the King his royal adversary\nasked him what wager he brought. As the youth had nothing with\nhim, he seriously proposed that each one should wager his own body\nagainst that of the other one. The proposal was readily accepted. The\nherald sounded the signal of attack, and both contestants rushed\nat each other. Kalelealuaka warily avoided the attack by the King,\nand hastened to deliver a blow which left his opponent at his mercy;\nand thereupon, using his privilege, he robbed the King of his life,\nand to the astonishment of all, carried away the body to lay as\na sacrifice on the altar of the temple, hitherto unconsecrated by\nhuman sacrifice, which he and his father Kaopele had recently built\nin honor of their deity.\n\nAfter a time there reached the ear of Kalelealuaka a report of the\ngreat strength of a certain chief who lived in Hanalei. Accordingly,\nwithout saying anything about his intention, he went over to the\nvalley of Hanalei. He found the men engaged in the game of throwing\nheavy spears at the trunk of a cocoanut-tree. As on the previous\noccasion, he invited a challenge by belittling their exploits, and\nwhen challenged by the chief, fearlessly proposed, as a wager, the\nlife of one against the other. This was accepted, and the chief had\nthe first trial. His spear hit the stem of the huge tree and made\nits lofty crest nod in response to the blow. It was now the turn\nof Kalelealuaka to hurl the spear. In anticipation of the failure\nof the youth and his own success, the chief took the precaution to\nstation his guards about Kalelealuaka, to be ready to seize him on\nthe instant. In a tone of command our hero bade the guards fall back,\nand brandishing his spear, stroked and polished it with his hands from\nend to end; then he poised and hurled it, and to the astonishment of\nall, lo! the tree was shivered to pieces. On this the people raised\na shout of admiration at the prowess of the youth, and declared he\nmust be the same hero who had slain the chief at Wailua. In this way\nKalelealuaka obtained a second royal sacrifice with which to grace\nthe altar of his temple.\n\nOne clear, calm evening, as Kalelealuaka looked out to sea, he\ndescried the island of Oahu, which is often clearly visible from\nKauai, and asked his father what land that was that stood out against\nthem. Kaopele told the youth it was Oahu; that the cape that swam out\ninto the ocean like a waterfowl was Kaena; that the retreating contour\nof the coast beyond was Waianae. Thus he described the land to his\nson. The result was that the adventurous spirit of Kalelealuaka was\nfired to explore this new island for himself, and he expressed this\nwish to his father. Everything that Kalelealuaka said or did was good\nin the eye of his father, Kaopele. Accordingly, he immediately set to\nwork and soon had a canoe completely fitted out, in which Kalelealuaka\nmight start on his travels. Kalelealuaka took with him, as travelling\ncompanion, a mere lad named Kaluhe, and embarked in his canoe. With\ntwo strokes of the paddle his prow grated on the sands of Waianae.\n\nBefore leaving Kauai his father had imparted to Kalelealuaka something\nof the topography of Oahu, and had described to him the site of\nhis former plantation at Keahumoe. At Waianae the two travellers\nwere treated affably by the people of the district. In reply to the\nquestions put them, they said they were going sight-seeing. As they\nwent along they met a party of boys amusing themselves with darting\narrows; one of them asked permission to join their party. This was\ngiven, and the three turned inland and journeyed till they reached a\nplain of soft, whitish rock, where they all refreshed themselves with\nfood. Then they kept on ascending, until Keahumoe lay before them,\ndripping with hoary moisture from the mist of the mountain, yet as if\nsmiling through its tears. Here were standing bananas with ripened,\nyellow fruit, upland kalo, and sugar cane, rusty and crooked with\nage, while the sweet potatoes had crawled out of the earth and were\ncracked and dry. It was the very place where Kaopele, the father of\nKalelealuaka, had years before set out the plants from which these\nwere descended.\n\n\"This is our food, and a good place, perhaps, for us to settle down,\"\nsaid Kalelealuaka; \"but before we make up our minds to stay here let\nme dart an arrow; and if it drops soon we shall stay, but if it flies\nafar we shall not tarry here.\" Kalelealuaka darted his arrow, while\nhis companions looked on intently. The arrow flew along, passing over\nmany a hill and valley, and finally rested beyond Kekuapoi, while\nthey followed the direction of its wonderful flight. Kalelealuaka\nsent his companions on to find the arrow, telling them at the same\ntime to go to the villages and get some awa roots for drink, while\nhe would remain there and put up a shelter for them.\n\nOn their way the two companions of Kalelealuaka encountered a number\nof women washing kalo in a stream, and on asking them if they had\nseen their arrow flying that way they received an impertinent answer;\nwhereupon they called out the name of the arrow, \"Pua-ne, Pua-ne,\"\nand it came to their hands at once. At this the women ran away,\nfrightened at the marvel.\n\nThe two boys then set to gathering awa roots, as they had been\nbidden. Seeing them picking up worthless fragments, a kind-hearted\nold man, who turned out to be the konohiki of the land, sent by his\nservants an abundance of good food to Kalelealuaka.\n\nOn their return the boys found, to their astonishment, that during\ntheir absence Kalelealuaka had put up a fine, large house, which\nwas all complete but the mats to cover the floors. The kind-hearted\n_konohili_ remarked this, and immediately sent her servants to\nfetch mats for the floors and sets of kapa for bedding, adding the\ncommand, \"And with them bring along some _malos_\" (girdles used by\nthe males). Soon all their wants were supplied, and the three youths\nwere set up in housekeeping. To these services the konohiki, through\nhis attendants, added still others; some chewed and strained the awa,\nwhile others cooked and spread for them a bountiful repast. The three\nyouths ate and drank, and under the drowsy influence of the awa they\nslept until the little birds that peopled the wilderness about them\nwaked them with their morning songs; then they roused and found the\nsun already climbing the heavens.\n\nNow, Kalelealuaka called to his comrades, and said, \"Rouse up and let\nus go to cultivating.\" To this they agreed, and each one set to work in\nhis own way, working his own piece of ground. The ground prepared by\nKalelealuaka was a strip of great length, reaching from the mountain\ndown toward the ocean. This he cleared and planted the same day. His\ntwo companions, however, spent several days in clearing their ground,\nand then several days more in planting it. While these youths occupied\ntheir mountain home, the people of that region were well supplied\nwith food. The only lack of Kalelealuaka and his comrades was animal\nfood (literally, fish), but they supplied its place as well as they\ncould with such herbs as the tender leaves of the popolo, which they\ncooked like spinach, and with inamona made from the roasted nuts of\nthe kukui tree (_Aleurites molluccana_).\n\nOne day, as they were eking out their frugal meal with a mess of popolo\ncooked by the lad from Waianae, Kalelealuaka was greatly disgusted at\nseeing a worm in that portion that the youth was eating, and thereupon\nnicknamed him _Keinohoomanawanui_ (sloven, or more literally, the\npersistently unclean). The name ever after stuck to him. This same\nfellow had the misfortune, one evening, to injure one of his eyes by\nthe explosion of a kukui nut which he was roasting on the fire. As a\nresult, that member was afflicted with soreness, and finally became\nblinded. But their life agreed with them, and the youths throve and\nincreased in stature, and grew to be stout and lusty young men.\n\nNow, it happened that ever since their stay at their mountain house,\n_Lelepua_ (arrow flight), they had kept a torch burning all night,\nwhich was seen by Kakuhihewa, the King of Oahu, and had caused him\nuneasiness.\n\nOne fine evening, when they had eaten their fill and had gone to bed,\nKalelealuaka called to Keinohoomanawanui and said, \"Halloo there! are\nyou asleep?\"\n\nAnd he replied, \"No; have I drunk awa? I am restless. My eyes will\nnot close.\"\n\n\"Well,\" said Kalelealuaka, \"when you are restless at night, what does\nyour mind find to do?\"\n\n\"Nothing,\" said the Sloven.\n\n\"I find something to think about,\" said Kalelealuaka.\n\n\"What is that?\" said the Sloven.\n\n\"Let us wish\" (_kuko_, literally, to lust), said Kalelealuaka.\n\n\"What shall we wish?\" said the Sloven.\n\n\"Whatever our hearts most earnestly desire,\" said\nKalelealuaka. Thereupon they both wished. The Sloven, in accordance\nwith his nature, wished for things to eat,--the eels, from the\nfish-pond of Hanaloa (in the district of Ewa), to be cooked in an\noven together with sweet potatoes, and a bowl of awa.\n\n\"Pshaw, what a beggarly wish!\" said Kalelealuaka. \"I thought you had\na real wish. I have a genuine wish. Listen: The beautiful daughters\nof Kakuhihewa to be my wives; his fatted pigs and dogs to be baked\nfor us; his choice kalo, sugar cane, and bananas to be served up for\nus; that Kakuhihewa himself send and get timber and build a house\nfor us; that he pull the famous awa of Kahauone; that the King send\nand fetch us to him; that he chew the awa for us in his own mouth,\nstrain and pour it for us, and give us to drink until we are happy,\nand then take us to our house.\"\n\nTrembling with fear at the audacious ambition of his concupiscent\ncompanion, the Sloven replied, \"If your wish should come to the ears\nof the King, we shall die; indeed, we should die.\"\n\nIn truth, as they were talking together and uttering their wishes,\nKakuhihewa had arrived, and was all the time listening to their\nconversation from the outside of their house. When the King had heard\ntheir conversation he thrust his spear into the ground outside the\ninclosure about Kalelealuaka's house, and by the spear placed his\nstone hatchet (_pahoa_), and immediately returned to his residence at\nPuuloa. Upon his arrival at home that night King Kakuhihewa commanded\nhis stewards to prepare a feast, and then summoned his chiefs and\ntable companions and said, \"Let us sup.\" When all was ready and they\nhad seated themselves, the King said, \"Shall we eat, or shall we talk?\"\n\nOne of them replied: \"If it please the King, perhaps it were better\nfor him to speak first; it may be what he has to say touches a matter\nof life and death; therefore, let him speak and we will listen.\"\n\nThen Kakuhihewa told them the whole story of the light seen in the\nmountains, and of the wishes of Kalelealuaka and the Sloven.\n\nThen up spoke the soldiers, and said: \"Death! This man is worthy to\nbe put to death; but as for the other one, let him live.\"\n\n\"Hold,\" said the King, \"not so fast! Before condemning him to death,\nI will call together the wise men, priests, wizards, and soothsayers;\nperchance they will find that this is the man to overcome Kualii in\nbattle.\" Thereupon all the wise men, priests, wizards, and soothsayers\nwere immediately summoned, and after the King had explained the whole\nstory to them they agreed with the opinion of the soldiers. Again\nthe King interposed delay, and said, \"Wait until my wise kahuna\nNapuaikamao comes; if his opinion agrees with yours, then, indeed,\nlet the man be put to death; but if he is wiser than you, the man\nshall live. But you will have eaten this food in vain.\"\n\nSo the King sent one of his fleetest runners to go and fetch\nNapuaikamao. To him the King said, \"I have sent for you to decide\nwhat is just and right in the case of these two men who lived up in\nthe region of Waipio.\" Then he went on to state the whole case to\nthis wise man.\n\n\"In regard to Keinohoomanawanui's wish,\" said the wise man, \"that is an\ninnocent wish, but it is profitless and will bring no blessing.\" At\nthe narration of Kalelealuaka's wish he inclined his head, as if\nin thought; then lifting his head, he looked at the King and said:\n\"O King, as for this man's wish, it is an ambition which will bring\nvictory to the government. Now, then, send all your people and fetch\nhouse-timber and awa.\"\n\nAs soon as the wise man had given this opinion, the King commanded\nhis chief marshal, Maliuhaaino, to set every one to work to carry\nout the directions of this counsellor. This was done, and before\nbreak of day every man, woman, and child in the district of Ewa,\na great multitude, was on the move.\n\nNow, when the Sloven awoke in the morning and went out of doors,\nhe found the stone hatchet (_pahoa_) of the King, with his spear,\nstanding outside of the house. On seeing this he rushed back into\nthe house and exclaimed to his comrades, \"Alas! our wishes have been\noverheard by the King; here are his hatchet and his spear. I said\nthat if the King heard us we should die, and he has indeed heard\nus. But yours was the fatal ambition; mine was only an innocent wish.\"\n\nEven while they were talking, the babble of the multitude drew near,\nand the Sloven exclaimed, \"Our death approaches!\"\n\nKalelealuaka replied, \"That is not for our death; it is the people\ncoming to get timber for our houses.\" But the fear of the Sloven\nwould not be quieted.\n\nThe multitude pressed on, and by the time the last of them had reached\nthe mountain the foremost had returned to the sea-coast and had begun\nto prepare the foundations for the houses, to dig the holes for the\nposts, to bind on the rafters and the small poles on which they tied\nthe thatch, until the houses were done.\n\nMeantime, some were busy baking the pigs and the poi-fed dogs in ovens;\nsome in bringing the eels of Kanaloa and cooking them with potatoes\nin an oven by themselves.\n\nThe houses are completed, everything is ready, the grand marshal,\nMaliuhaaino, has just arrived in front of the house of the ambitious\nyouth Kalelealuaka, and calls out \"Keinohoomanawanui, come out!\" and\nhe comes out, trembling. \"Kalelealuaka, come out!\" and he first sends\nout the boy Kaluhe and then comes forth himself and stands outside,\na splendid youth. The marshal stands gazing at him in bewilderment\nand admiration. When he has regained his equanimity he says to him,\n\"Mount on my back and let us go down.\"\n\n\"No,\" said Kalelealuaka, \"I will go by myself, and do you walk ahead. I\nwill follow after; but do not look behind you, lest you die.\"\n\nAs soon as they had started down, Kalelealuaka was transported to\nKuaikua, in Helemano. There he plunged into the water and bathed all\nover; this done, he called on his ancestral shades (_Aumakua_), who\ncame and performed on him the rite of circumcision while lightning\nflashed, thunder sounded, and the earth quaked.\n\nKaopele, on Kauai, heard the commotion and exclaimed, \"Ah! my son\nhas received the purifying rite--the offspring of the gods goes to\nmeet the sovereign of the land\" (_Alii aimoku_).\n\nMeanwhile, the party led by Maliuhaaino was moving slowly down toward\nthe coast, because the marshal himself was lame. Returning from his\npurification, Kalelealuaka alighted just to the rear of the party,\nwho had not noticed his absence, and becoming impatient at the tedious\nslowness of the journey,--for the day was waning, and the declining\nsun was already standing over a peak of the Waianae Mountains called\nPuukuua,--this marvellous fellow caught up the lame marshal in one hand\nand his two comrades in the other, and, flying with them, set them down\nat Puuloa. But the great marvel was, that they knew nothing about being\ntransported, yet they had been carried and set down as from a sheet.\n\nOn their arrival at the coast all was ready, and the people\nwere waiting for them. A voice called out, \"Here is you house,\nKeinohoomanawanui!\" and the Sloven entered with alacrity and found\nbundles of his wished-for eels and potatoes already cooked and awaiting\nhis disposal.\n\nBut Kalelealuaka proudly declined to enter the house prepared for\nhimself when the invitation came to him, \"Come in! this is your\nhouse,\" all because his little friend Kaluhe, whose eyes had often\nbeen filled with smoke while cooking _luau_ and roasting kukui nuts\nfor him, had not been included in the invitation, and he saw that\nno provision had been made for him. When this was satisfactorily\narranged Kalelealuaka and his little friend entered and sat down to\neat. The King, with his own hand, poured out awa for Kalelealuaka,\nbrought him a gourd of water to rinse his mouth, offered him food,\nand waited upon him till he had supplied all his wants.\n\nNow, when Kalelealuaka had well drunken, and was beginning to feel\ndrowsy from the awa, the lame marshal came in and led him to the two\ndaughters of Kakuhihewa, and from that time these two lovely girls\nwere his wives.\n\n\n\nPART III\n\n\nThus they lived for perhaps thirty days (_he mau anabulu_), when\na messenger arrived, announcing that Kualii was making war at\nMoanalua. The soldiers of Kakuhihewa quickly made themselves ready,\nand among them Keinohoomanawanui went out to battle. The lame marshal\nhad started for the scene the night before.\n\nOn the morning of the day of battle, Kalelealuaka said to his wives\nthat he had a great hankering for some shrimps and moss, which must\nbe gathered in a particular way, and that nothing else would please\nhis appetite. Thereupon, they dutifully set out to obtain these things\nfor him. As soon as they had gone from the house Kalelealuaka flew to\nWaianae and arrayed himself with wreaths of the fine-leaved _maile_\n(_Maile laulii_). which is peculiar to that region. Thence he flew to\nNapeha, where the lame marshal, Maliuhaaino, was painfully climbing\nthe hill on his way to battle. Kalelealuaka cheerily greeted him,\nand the following dialogue occurred:\n\nK. \"Whither are you trudging, Maliuhaaino?\"\n\nM. \"What! don't you know about the war?\"\n\nK. \"Let me carry you.\"\n\nM. \"How fast you travel! Where are you from?\"\n\nK. \"From Waianae.\"\n\nM. \"So I see from your wreaths. Yes, carry me, and Waianae shall\nbe yours.\"\n\nAt the word Kalelealuaka picked up the cripple and set him down on\nan eminence _mauka_ of the battlefield, saying, \"Remain you here and\nwatch me. If I am killed in the fight, you return by the same way we\ncame and report to the King.\"\n\nKalelealuaka then addressed himself to the battle, but before attacking\nthe enemy he revenged himself on those who had mocked and jeered at\nhim for not joining the forces of Kakuhihewa. This done, he turned his\nhand against the enemy, who at the time were advancing and inflicting\nsevere loss in the King's army.\n\nTo what shall we compare the prowess of our hero? A man was plucked\nand torn in his hand as if he were but a leaf. The commotion in the\nranks of the enemy was as when a powerful waterfowl lashes the water\nwith his wings (_O haehae ka manu, Ke ale nei ka wai_). Kalelealuaka\nmoved forward in his work of destruction until he had slain the captain\nwho stood beside the rebel chief, Kualii. From the fallen captain he\ntook his feather cloak and helmet and cut off his right ear and the\nlittle finger of his right hand. Thus ended the slaughter that day.\n\nThe enthusiasm of the cripple was roused to the highest pitch on\nwitnessing the achievements of Kalelealuaka, and he determined to\nreturn and report that he had never seen his equal on the battlefield.\n\nKalelealuaka returned to Puuloa, and hid the feather cloak and helmet\nunder the mats of his bed, and having fastened the dead captain's\near and little finger to the side of the house, lay down and slept.\n\nAfter a while, when the two women, his wives, returned with the\nmoss and shrimps, he complained that the moss was not gathered as he\nhad directed, and that they had been gone such a long time that his\nappetite had entirely left him, and he would not eat of what they\nhad brought. At this the elder sister said nothing, but the younger\none muttered a few words to herself; and as they were all very tired\nthey soon went to sleep.\n\nThey had slept a long while when the tramp of the soldiers of\nKakuhihewa was heard, returning from the battle. The King immediately\nasked how the battle had gone. The soldiers answered that the\nbattle had gone well, but that Keinohoomanawanui alone had greatly\ndistinguished himself. To this the King replied he did not believe\nthat the Sloven was a great warrior, but when the cripple returned\nhe would learn the truth.\n\nAbout midnight the footsteps of the lame marshal were heard outside\nof the King's house. Kakuhihewa called to him, \"Come, how went the\nbattle?\"\n\n\"Can't you have patience and let me take breath?\" said the\nmarshal. Then when he had rested himself he answered, \"They fought,\nbut there was one man who excelled all the warriors in the land. He\nwas from Waianae. I gave Waianae to him as a reward for carrying me.\"\n\n\"It shall be his,\" said the King.\n\n\"He tore a man to pieces,\" said the cripple, \"as he would tear a\nbanana-leaf. The champion of Kualii's army he killed, and plundered\nhim of his feather cloak and helmet.\"\n\n\"The soldiers say that Keinohoomanawanui was the hero of the day,\"\nsaid the King.\n\n\"What!\" said the cripple. \"He did nothing. He merely strutted\nabout. But this man--I never saw his equal; he had no spear, his only\nweapons were his hands; if a spear was hurled at him, he warded it\noff with his hair. His hair and features, by the way, greatly resemble\nthose of your son-in-law.\"\n\nThus they conversed till daybreak.\n\nAfter a few days, again came a messenger announcing that the rebel\nKualii was making war on the plains of Kulaokahua. On hearing this\nKakuhihewa immediately collected his soldiers. As usual, the lame\nmarshal set out in advance the evening before the battle.\n\nIn the morning, after the army had gone, Kalelealuaka said to his\nwives, \"I am thirsting for some water taken with the snout of the\ncalabash held downward. I shall not relish it if it is taken with the\nsnout turned up.\" Now, Kalelealuaka knew that they could not fill\nthe calabash if held this way, but he resorted to this artifice to\npresent the two young women from knowing of his miraculous flight to\nthe battle. As soon as the young women had got out of sight he hastened\nto Waialua and arrayed himself in the rough and shaggy wreaths of _uki_\nfrom the lagoons of Ukoa and of _hinahina_ from Kealia. Thus arrayed,\nhe alighted behind the lame marshal as he climbed the hill at Napeha,\nslapped him on the back, exchanged greetings with him, and received a\ncompliment on his speed; and when asked whence he came, he answered\nfrom Waialua. The shrewd, observant cripple recognized the wreaths\nas being those of Waialua, but he did not recognize the man, for the\nwreaths with which Kalelealuaka had decorated himself were of such a\ncolor--brownish gray--as to give him the appearance of a man of middle\nage. He lifted the cripple as before, and set him down on the brow of\nPuowaina (Punch Bowl Hill), and received from the grateful cripple,\nas a reward for his service, all the land of Waialua for his own.\n\nThis done, Kalelealuaka repeated the performances of the previous\nbattle. The enemy melted away before him, whichever way he turned. He\nstayed his hand only when he had slain the captain of the host and\nstripped him of his feather cloak and helmet, taking also his right\near and little finger. The speed with which Kalelealuaka returned\nto his home at Puuloa was like the flight of a bird. The spoils and\ntrophies of this battle he disposed of as before.\n\nThe two young women, Kalelealuaka's wives, turned the nozzle of the\nwater-gourd downward, as they were bidden, and continued to press it\ninto the water, in the vain hope that it might rise and fill their\ncontainer, until the noonday sun began to pour his rays directly upon\ntheir heads; but no water entered their calabash. Then the younger\nsister proposed to the elder to fill the calabash in the usual way,\nsaying that Kalelealuaka would not know the difference. This they did,\nand returned home.\n\nKalelealuaka would not drink of the water, declaring that it had been\ndipped up. At this the younger wife laughed furtively; the elder broke\nforth and said: \"It is due to the slowness of the way you told us\nto employ in getting the water. We are not accustomed to the menial\noffice of fetching water; our father treated us delicately, and a\nman always fetched water for us, and we always used to see him pour\nthe water into the gourd with the nozzle turned up, but you trickily\nordered us to turn the nozzle down. Your exactions are heartless.\"\n\nThus the women kept complaining until, by and by, the tramp of the\nreturning soldiers was heard, who were boasting of the great deeds of\nKeinohoomanawanui. The King, however, said: \"I do not believe a word of\nyour talk; when my cripple comes he will tell me the truth. I do not\nbelieve that Keinohoomanawanui is an athlete. Such is the opinion I\nhave formed of him. But there is a powerful man, Kalelealuaka,--if he\nwere to go into battle I am confident he would perform wonders. Such\nis the opinion I have formed of him, after careful study.\"\n\nSo the King waited for the return of the cripple until night, and\nall night until nearly dawn. When finally the lame marshal arrived,\nthe King prudently abstained from questioning him until he had rested\na while and taken breath; then he obtained from him the whole story\nof this new hero from Waialua, whose name he did not know, but who,\nhe declared, resembled the King's son-in-law, Kalelealuaka.\n\nAgain, on a certain day, came the report of an attack by Kualii at\nKulaokahua, and the battle was to be on the morrow. The cripple, as\nusual, started off the evening before. In the morning, Kalelealuaka\ncalled to his wives, and said: \"Where are you? Wake up. I wish you\nto bake a fowl for me. Do it thus: Pluck it; do not cut it open,\nbut remove the inwards through the opening behind; then stuff it\nwith _luau_ from the same end, and bake it; by no means cut it open,\nlest you spoil the taste of it.\"\n\nAs soon as they had left the house he flew to Kahuku and adorned his\nneck with wreaths of the pandanus fruit and his head with the flowers\nof the sugar cane, thus entirely changing his appearance and making him\nlook like a gray-haired old man. As on previous days, he paused behind\nthe cripple and greeted him with a friendly slap on the back. Then\nhe kindly lifted the lame man and set him down at Puowaina. In return\nfor this act of kindness the cripple gave him the district of Koolau.\n\nIn this battle he first slew those soldiers in Kakuhihewa's army\nwho had spoken ill of him. Then he turned his hand against the\nwarriors of Kualii, smiting them as with the stroke of lightning,\nand displaying miraculous powers. When he had reached the captain of\nKualii's force, he killed him and despoiled his body of his feather\ncloak and helmet, taking also a little finger and toe. With these he\nflew to the cripple, whom he lifted and bore in his flight as far as\nWaipio, and there dropped him at a point just below where the water\nbursts forth at Waipahu.\n\nArrived at his house, Kalelealuaka, after disposing of his spoils,\nlay down and slept. After he had slept several hours, his wives came\nalong in none too pleased a mood and awoke him, saying his meat was\ncooked. Kalelealuaka merely answered that it was so late his appetite\nhad gone, and he did not care to eat.\n\nAt this slight his wives said: \"Well, now, do you think we are\naccustomed to work? We ought to live without work, like a king's\ndaughters, and when the men have prepared the food then we should go\nand eat it.\"\n\nThe women were still muttering over their grievance, when along\ncame the soldiers, boasting of the powers of Keinohoomanawanui,\nand as they passed Kalelealuaka's door they said it were well if\nthe two wives of this fellow, who lounges at home in time of war,\nwere given to such a brave and noble warrior as Keinohoomanawanui.\n\nThe sun was just sinking below the ocean when the footsteps of the\ncripple were heard at the King's door, which he entered, sitting down\nwithin. After a short time the King asked him about the battle. \"The\nvalor and prowess of this third man were even greater than those\nof the previous ones; yet all three resemble each other. This day,\nhowever, he first avenged himself by slaying those who had spoken ill\nof him. He killed the captain of Kualii's army and took his feather\ncloak and helmet. On my return he lifted me as far as Waipahu.\"\n\nIn a few days again came a report that Kualii had an army at a place\ncalled Kahapaakai, in Nuuanu. Maliuhaaino immediately marshalled his\nforces and started for the scene of battle the same evening.\n\nEarly the next morning Kalelealuaka awakened his wives, and said\nto them: \"Let us breakfast, but do you two eat quietly in your own\nhouse, and I in my house with the dogs; and do not come until I\ncall you.\" So they did, and the two women went and breakfasted by\nthemselves. At his own house Kalelealuaka ordered Kaluhe to stir\nup the dogs and keep them barking until his return. Then he sprang\naway and lighted at Kapakakolea, where he overtook the cripple, whom,\nafter the usual interchange of greetings, he lifted, and set down at\na place called Waolani.\n\nOn this day his first action was to smite and slay those who had\nreviled him at his own door. That done, he made a great slaughter among\nthe soldiers of Kualii; then, turning, he seized Keinohoomanawanui,\nthrew him down and asked him how he became blinded in one eye.\n\n\"It was lost,\" said the Sloven, \"from the thrust of a spear, in a\ncombat with Olopana.\"\n\n\"Yes, to be sure,\" said Kalelealuaka, \"while you and I were living\ntogether at Wailuku, you being on one side of the stream and I on\nthe other, a kukui nut burst in the fire, and that was the spear that\nput out your eye.\"\n\nWhen the Sloven heard this, he hung his head. Then Kalelealuaka seized\nhim to put him to death, when the spear of the Sloven pierced the\nfleshy part of Kalelealuaka's left arm, and in plucking it out the\nspear-head remained in the wound.\n\nKalelealuaka killed Keinohoomanawanui and beheaded him, and, running\nto the cripple, laid the trophy at his feet with the words: \"I present\nyou, Maliuhaaino, with the head of Keinohoomanawanui.\" This done,\nhe returned to the battle, and went on slaying until he had advanced\nto the captain of Kualii's forces, whom he killed and spoiled of his\nfeather cloak and helmet.\n\nWhen Kualii saw that his chief captain, the bulwark of his power, was\nslain, he retreated and fled up Nuuanu Valley, pursued by Kalelealuaka,\nwho overtook him at the head of the valley. Here Kualii surrendered\nhimself, saying: \"Spare my life. The land shall all go to Kakuhihewa,\nand I will dwell on it as a loyal subject under him and create no\ndisturbance as long as I live.\"\n\nTo this the hero replied: \"Well said! I spare your life on these\nterms. But if you at any time foment a rebellion, I will take your\nlife! So, then, return, and live quietly at home and do not stir\nup any war in Koolau.\" Thus warned, Kaulii set out to return to the\n\"deep blue palis of Koolau.\"\n\nWhile the lame marshal was trudging homeward, bearing the head of\nthe Sloven, Kalelealuaka alighted from his flight at his house,\nand having disposed in his usual manner of his spoils, immediately\ncalled to his wives to rejoin him at his own house.\n\nThe next morning, after the sun was warm, the cripple arrived at the\nhouse of the King in a state of great excitement, and was immediately\nquestioned by him as to the issue of the battle, \"The battle was\naltogether successful,\" said the marshal, \"but Keinohoomanawanui was\nkilled. I brought his head along with me and placed it on the altar\n_mauka_ of Kalawao. But I would advise you to send at once your\nfleetest runners through Kona and Koolau, commanding everybody to\nassemble in one place, that I may review them and pick out and vaunt\nas the bravest that one whom I shall recognize by certain marks--for\nI have noted him well: he is wounded in the left arm.\"\n\nNow, Kakuhihewa's two swiftest runners (_kukini_) were Keakealani and\nKuhelemoana. They were so fleet that they could compass Oahu six times\nin a forenoon, or twelve times in a whole day. These two were sent to\ncall together all the men of the King's domain. The men of Waianae came\nthat same day and stood in review on the sandy plains of Puuloa. But\namong them all was not one who bore the marks sought for. Then came\nthe men of Kona, of Waialua, and of Koolau, but the man was not found.\n\nThen the lame marshal came and stood before the King and said: \"Your\nbones shall rest in peace, Kalani. You had better send now and summon\nyour son-in-law to come and stand before me; for he is the man.\" Then\nKakuhihewa arose and went himself to the house of his son-in-law,\nand called to his daughters that he had come to get their husband to\ngo and stand before Maliuhaaino.\n\nThen Kalelealuaka lifted up the mats of his bed and took out the\nfeather cloaks and the helmets and arrayed his two wives, and Kaluhe,\nand himself. Putting them in line, he stationed the elder of his\nwives first, next to her the younger, and third Kaluhe, and placing\nhimself at the rear of the file, he gave the order to march, and thus\naccompanied he went forth to obey the King's command.\n\nThe lame marshal saw them coming, and in ecstasy he prostrated himself\nand rolled over in the dust, \"The feather cloak and the helmet on\nyour elder daughter are the ones taken from the captain of Kualii's\narmy in the first day's fight; those on your second daughter from the\ncaptain of the second day's fight; while those on Kalelealuaka himself\nare from the captain killed in the battle on the fourth day. You will\nlive, but perhaps I shall die, since he is weary of carrying me.\"\n\nThe lame marshal went on praising and eulogizing Kalelealuaka as\nhe drew near. Then addressing the hero, he said: \"I recognize you,\nhaving met you before. Now show your left arm to the King and to this\nwhole assembly, that they may see where you were wounded by the spear.\"\n\nThen Kalelealuaka bared his left arm and displayed his wound to the\nastonished multitude. Thereupon Kakuhihewa said: \"Kalelealuaka and\nmy daughters, do you take charge of the kingdom, and I will pass into\nthe ranks of the common people under you.\"\n\nAfter this a new arrangement of the lands was made, and the country\nhad peace until the death of Kakuhihewa; Kalelealuaka also lived\npeacefully until death took him.\n\n\n\n\nX\n\nSTORIES OF THE MENEHUNES\n\nHAWAII THE ORIGINAL HOME OF THE BROWNIES\n\n_Thos. G. Thrum_\n\n\nStudents of Hawaiian folk-lore find much of coincident interest with\ntraditional or more historic beliefs of other and older lands. The\nsame applies, in a measure, to some of the ancient customs of the\npeople. This is difficult to account for, more especially since the\nHawaiians possessed no written language by which such knowledge could\nbe preserved or transmitted. Fornander and others discovered in the\nlegends of this people traces of the story of the Flood, the standing\nstill of the sun, and other narratives of Bible history, which some\nsavants accept as evidence of their Aryan origin. This claim we are not\ndisposed to dispute, but desire to present another line of tradition\nthat has been neglected hitherto, yet has promise of much interest.\n\nIt will doubtless interest some readers to learn that Hawaii is the\nreal home of the Brownies, or was; and that this adventurous nomadic\ntribe were known to the Hawaiians long before Swift's satirical mind\nconceived his Lilliputians.\n\nIt would be unreasonable to expect so great a range of nationalities\nand peculiar characteristics among the pygmies of Hawaii as among\nthe Brownies of story. Tradition naturally represents them as of one\nrace, and all nimble workers; not a gentleman dude, or policeman\nin the whole lot. Unlike the inquisitive and mischievous athletes\nof present fame, the original and genuine Brownies, known as the\nMenehunes, are referred to as an industrious race. In fact, it was\ntheir alleged power to perform a marvellous amount of labor in a\nshort space of time that has fixed them in the minds of Hawaiians,\nmany of whom point to certain traces of their work in various parts of\nthe islands to substantiate the traditional claim of their existence.\n\nMeeting thus with occasional references to this active race, but\nmostly in a vague way, it has been a matter of interesting inquiry\namong Hawaiians, some of whom were noted _kaao_, or legend-bearers,\nfor further knowledge on the subject. Very naturally their ideas\ndiffer respecting the Menehunes. Some treat the subject with\ngravity and respect, and express the belief that they were the\noriginal inhabitants of these islands, but gradually gave way to\nthe heavier-bodied ancestors of the present race; others consider\nthat the history of the race has been forgotten through the lapse of\nages; while the more intelligent and better educated look upon the\nMenehunes as a mythical class of gnomes or dwarfs, and the account\nof their exploits as having been handed down by tradition for social\nentertainment, as other peoples relate fairy stories.\n\nIn the Hawaiian legend of Kumuhonua, Fornander states that the\nPolynesians were designated as \"the people, descendants from Menehune,\nson of Lua Nuu, etc. It disappeared as a national name so long ago,\nhowever, that subsequent legends have changed it to a term of reproach,\nrepresenting them at times as a separate race, and sometimes as a\nrace of dwarfs, skilful laborers, but artful and cunning.\"\n\nIn the following account and selection of stories gathered from various\nnative sources, as literal a rendition as possible has been observed\nby the translators for the better insight it gives of Hawaiian thought\nand character.\n\n\n\nMOKE MANU'S ACCOUNT\n\n\nThe Menehunes were supposed to have been a wonderful people, small of\nstature and of great activity. They were always united in doing any\nservice required of them. It was their rule that any work undertaken\nmust be completed in one night, otherwise it would be left unfinished,\nas they did not labor twice on the same work; hence the origin of\nthe saying: \"_He po hookahi, a ao ua pau_,\"--in one night, and by\ndawn it is finished.\n\nThere is no reliable history of the Menehunes. No one knows whence\nthey came, though tradition says they were the original people of the\nHawaiian Islands. They are thought to have been supernatural beings,\ngoverned by some one higher in rank than themselves, whom they\nrecognized as having power and authority over them, that assigned\nthem to the mountains and hills where they lived permanently. They\nwere said to be the only inhabitants of the islands up to the time\nof Papa and Wakea, and were invisible to every one but their own\ndescendants, or those connected with them in some way. Many persons\ncould hear the noise and hum of their voices, but the gift of seeing\nthem with the naked eye was denied to those not akin to them. They\nwere always willing to do the bidding of their descendants, and their\nsupernatural powers enabled them to perform some wonderful works.\n\n\n\nPI'S WATERCOURSE\n\n\nPi was an ordinary man living in Waimea, Kauai, who wanted to construct\na _mano_, or dam, across the Waimea River and a watercourse therefrom\nto a point near Kikiaola. Having settled upon the best locations for\nhis proposed work, he went up to the mountains and ordered all the\nMenehunes that were living near Puukapele to prepare stones for the\ndam and watercourse. The Menehunes were portioned off for the work;\nsome to gather stones, and others to cut them. All the material was\nready in no time (_manawa ole_), and Pi settled upon the night when\nthe work was to be done. When the time came he went to the point where\nthe dam was to be built, and waited. At the dead of night he heard the\nnoise and hum of the voices of the Menehunes on their way to Kikiaola,\neach of whom was carrying a stone. The dam was duly constructed,\nevery stone fitting in its proper place, and the stone _auwai_, or\nwatercourse, also laid around the bend of Kikiaola. Before the break\nof day the work was completed, and the water of the Waimea River was\nturned by the dam into the watercourse on the flat lands of Waimea.\n\nWhen the work was finished Pi served out food for the Menehunes, which\nconsisted of shrimps (_opae_), this being the only kind to be had in\nsufficient quantity to supply each with a fish to himself. They were\nwell supplied and satisfied, and at dawn returned to the mountains\nof Puukapele rejoicing, and the hum of their voices gave rise to the\nsaying, \"_Wawa ka Menehune i Puukapele, ma Kauai, puoho ka manu o\nka loko o Kawainui ma Koolaupoko, Oahu_\"--the hum of the voices of\nthe Menehunes at Puukapele, Kauai, startled the birds of the pond of\nKawainui, at Koolaupoko Oahu.\n\nThe _auwai_, or watercourse, of Pi is still to be seen at Kikiaola.\n\nAt one time Pi also told the Menehunes to wall in a fish-pond at\nthe bend of the Huleia River. They commenced work toward midnight,\nbut at dawn the walls of the pond were not sufficiently finished to\nmeet, so it was left incomplete, and has remained so to this day.\n\n\n\nLAKA'S ADVENTURE\n\n\nWahieloa, a chief, lived at Kalaikoi, Kipahulu, Maui. He took to\nhim a wife named Hinahawea. In due time a boy was born to them, whom\nHinahowana, the mother of Hinahawea, brought up under her own care\nat Alaenui. She called him Laka-a-wahieloa. He was greatly petted\nby his parents. One day his father went to Hawaii in search of the\n_Ala-Koiula a Kane_ for a toy for his son, landing at Punaluu, Kau,\nHawaii, where he was killed in a cave called Keana-a-Kaualehu.\n\nAfter a long absence Laka asked for his father, and his mother referred\nhim to his grandmother, who, on being questioned, told him that his\nfather went to Hawaii, and was supposed to be dead. Laka then asked\nfor means by which he could search for his father.\n\nHis grandmother replied: \"Go to the mountains and look for the tree\nthat has leaves shaped like the moon on the night of Hilo, or Hoaka;\nsuch is the tree for a canoe.\"\n\nLaka followed this advice, and went to the mountains to find the\ntree for his canoe. Finding a suitable one, he commenced to cut\nin the morning, and by sundown he had felled it to the ground. This\naccomplished, he went home. Returning the next day, to his surprise he\ncould not find his fallen tree, so he cut down another, with the same\nresult. Laka was thus tricked for several days, and in his perplexity\nconsulted again with his grandmother, who sent him off with the same\nadvice as before, to look for the crescent-shaped leaf.\n\nHe went to the mountains again and found the desired tree, but before\ncutting it he dug a big hole on the side where the Kalala-Kamahele\nwould fall. Upon cutting the tree it fell right into the hole or\ntrench, as designed; then he jumped into it and lay in waiting for\nthe person or persons who were reerecting the trees he had cut down\nfor his canoe.\n\nWhile thus waiting, he heard some one talking about raising the tree\nand returning it to its former position, followed by someone chanting\nas follows:\n\n\n                E ka mano o ke Akua,\n                Ke kini o ke Akua,\n                Ka lehu o ke Akua,\n                Ka lalani Akua,\n                Ka pukui Akua!\n                E na Akua o ke kuahiwi nei,\n                I ka mauna,\n                I ke kualono,\n                I ka manowai la-e,\n                E-iho! [7]\n\n\nWhen this appeal ended there was a hum and noise, and in a short\ntime (_manawa ole_) the place was filled with a band of people, who\nendeavored to lift the tree; but it would not move. Laka then jumped\nout from his place of hiding and caught hold of two of the men,\nMokuhalii and Kapaaikee, and threatened to kill them for raising\nagain the trees he had cut for his canoe. Mokuhalii then told Laka\nthat if they were killed, nobody would be able to make a canoe for\nhim, nor would anybody pull it to the beach, but if they were spared\nthey would willingly do it for him, provided Laka would first build\na big and long shed (_halau_) of sufficient size to hold the canoe,\nand prepare sufficient food for the men. Laka gladly consenting,\nreleased them and returned to his home and built a shed on the level\nground of Puhikau. Then he went up to the woods and saw the canoe,\nready and complete. The Menehunes told Laka that it would be brought\nto the halau that night. At the dead of night the hum of the voices\nof the Menehunes was heard; this was the commencement of the lifting\nof the canoe. It was not dragged, but held up by hand. The second\nhum of voices brought the canoe to Haloamekiei, at Pueo. And at the\nthird hum the canoe was carefully laid down in the halau. Food and\nfish were there spread out for the workers, the _ha_ of the taro for\nfood, and the opae and oopu for fish. At dawn the Menehunes returned\nto their home. Kuahalau was the name of the halau, the remains of\nthe foundation of which were to be seen a few years ago, but now it\nis ploughed over. The hole dug by Laka still exists.\n\n\n\nKEKUPUA'S CANOE\n\n\nKakae, a chief, lived at Wahiawa, Kukaniloko, Waialua, Oahu. One day\nhis wife told him that she desired to go in search of her brother,\nKahanaiakeakua, who was supposed to be living at Tahiti. Kakae\nthereupon ordered his man Kekupua to go into the woods and find\na suitable tree and make a canoe for his wife for this foreign\nvoyage. Kekupua, with a number of men under him, searched in the\nforest belt of Wahiawa, Helemano, and Waoala, as also through the\nwoods of Koolau, without success. From Kahana they made a search\nthrough the mountains till they came to Kilohana, in Kalihi Valley,\nand from there to Waolani, in Nuuanu, where they slept in a cave. In\nthe dead of night they heard the hum as of human voices, but were\nunable to discern any person, though the voices sounded close to\nthem. At dawn silence reigned again, and when the sun arose, lo,\nand behold! there stood a large mound of stones, the setting of which\nresembled that of a _heiau_, or temple, the remains of which are said\nto be noticeable to this day.\n\nKekupua and his men returned to their chief and reported their\nunsuccessful search for a suitable _koa_ (_Acacia koa_) tree for\nthe desired canoe, and related also the incident at Waolani. Kakae,\nbeing a descendant of the Menehunes, knew immediately the authors of\nthe strange occurrence. He therefore instructed Kekupua to proceed to\nMakaho and Kamakela and to stay there till the night of Kane, then go\nup to Puunui and wait till hearing the hum and noise of the Menehunes,\nwhich would be the signal of their finishing the canoe. And thus it\nwas; the Menehunes, having finished the canoe, were ready to pull\nit to the sea. He directed them to look sharp, and two men would be\nnoticed holding the ropes at the _pu_ (or head) of the canoe. One of\nthem would leap from one side to the other; he was the director of the\nwork and was called _pale_. There would be some men farther behind,\nholding the _kawelewele_, or guiding-ropes. They were the _kahunas_\nthat superintended the construction of the canoe. He reminded them\nto remember these directions, and when they saw these men, to give\nthem orders and show them the course to take in pulling the canoe to\nthe sea.\n\nKekupua followed all these instructions faithfully. He waited\nat Puunui till dusk, when he heard a hum as of many voices, and\nproceeding farther up near the slope of Alewa he saw these wonderful\npeople. They were like ordinary human beings but diminutive. He\ndirected them to pull the canoe along the _nae_, or farther side of\nthe Puunui stream. By this course the canoe was brought down as far\nas Kaalaa, near Waikahalulu, where, when daylight came, they left\ntheir burden and returned to Waolani. The canoe was left in the ditch,\nwhere it remained for many generations, and was called Kawa-a-Kekupua\n(Kekupua's canoe), in honor of the servant of the chief Kakae.\n\nThus, even with the help of the Menehunes, the wife of Kakae was not\nsatisfied in her desire.\n\n\n\nAS HEIAU BUILDERS\n\n\nThe Menehunes are credited with the construction of numerous _heiaus_\n(ancient temples) in various parts of the islands.\n\nThe heiau of Mookini, near Honoipu, Kohala, is pointed out as an\ninstance of their marvellous work. The place selected for the site\nof the temple was on a grassy plain. The stones in the nearest\nneighborhood were for some reason not deemed suitable for the\nwork, so those of Pololu Valley, distant some twelve miles, were\nselected. Tradition says the Menehunes were placed in a line covering\nthe entire distance from Pololu to Honoipu, whereby the stones were\npassed from hand to hand for the entire work. Work was begun at the\nquiet of night, and at cock-crow in the morning it was finished. Thus\nin one night the heiau of Mookini was built.\n\nAnother temple of their erection was at Pepeekeo, Hilo, the peculiarity\nof the work being that the stones had been brought together by the\nresidents of that part of the district, by direction of the chief, but\nthat in one night, the Menehunes gathered together and built it. The\nchief and his people were surprised on coming the next morning to\nresume their labors, to find the heiau completed.\n\nThere stands on the pali of Waikolu, near Kalaupapa, Molokai,\na heiau that Hawaiians believe to have been constructed by no one\nelse than the Menehunes. It is on the top of a ledge in the face of\na perpendicular cliff, with a continuous inaccessible cliff behind it\nreaching hundreds of feet above. No one has ever been able to reach it\neither from above or from below; and the marvel is how the material,\nwhich appears to be seashore stones, was put in place.\n\n\n\n\nXI\n\nKAHALAOPUNA, PRINCESS OF MANOA\n\n_Mrs. E. M. Nakuina_\n\n\nAkaaka (laughter) is a projecting spur of the mountain range at the\nhead of Manoa Valley, forming the ridge running back to and above\nWaiakeakua, \"the water of the gods.\" Akaaka was united in marriage\nto Nalehuaakaaka, still represented by some lehua (_Metrosideros\npolymorpha_) bushes on the very brow of the spur or ridge. They had\ntwo children, twins, Kahaukani, a boy, and Kauakuahine, a girl. These\nchildren were adopted at birth by a chief, Kolowahi, and chieftainess,\nPohakukala, who were brother and sister, and cousins of Akaaka. The\nbrother took charge of the boy, Kahaukani, a synonyme for the Manoa\nwind; and Pohakukala the girl, Kauakuahine, meaning the famous\nManoa rain. When the children were grown up, the foster parents\ndetermined that they should be united; and the children, having been\nbrought up separately and in ignorance of their relationship, made\nno objections. They were accordingly married and a girl was born\nto them, who was called Kahalaopuna. Thus Kolowahi and Pohakukala,\nby conspiring to unite the twin brother and sister, made permanent\nthe union of rain and wind for which Manoa Valley is noted; and the\nfruit of such a union was the most beautiful woman of her time. So\nthe Manoa girls, foster children of the Manoa rains and winds, have\ngenerally been supposed to have inherited the beauty of Kahalaopuna.\n\nA house was built for Kahalaopuna at Kahaiamano on the road to\nWaiakekua, where she lived with a few attendants. The house was\nsurrounded by a fence of auki (_dracaena_), and a _puloulou_ (sign of\nkapu) was placed on each side of the gate, indicative of forbidden\nground. The puloulou were short, stout poles, each surmounted\nby a ball of white kapa cloth, and indicated that the person or\npersons inhabiting the premises so defined were of the highest rank,\nand sacred.\n\nKahalaopuna was very beautiful from her earliest childhood. Her cheeks\nwere so red and her face so bright that a glow emanated therefrom\nwhich shone through the thatch of her house when she was in; a rosy\nlight seemed to envelop the house, and bright rays seemed to play over\nit constantly. When she went to bathe in the spring below her house,\nthe rays of light surrounded her like a halo. The natives maintain\nthat this bright light is still occasionally seen at Kahaiamano,\nindicating that the spirit of Kahalaopuna is revisiting her old home.\n\nShe was betrothed in childhood to Kauhi, the young chief of Kailua, in\nKoolau, whose parents were so sensible of the honor of the contemplated\nunion of their son with the Princess of Manoa, who was deemed of a\nsemi-supernatural descent, that they always sent the poi of Kailua and\nthe fish of Kawainui for the girl's table. She was thus, as it were,\nbrought up entirely on the food of her prospective husband.\n\nWhen she was grown to young womanhood, she was so exquisitely beautiful\nthat the people of the valley would make visits to the outer puloulou\nat the sacred precinct of Luaalea, the land adjoining Kahaiamano, just\nto get a glimpse of the beauty as she went to and from the spring. In\nthis way the fame of her surpassing loveliness was spread all over\nthe valley, and came to the ears of two men, Kumauna and Keawaa,\nboth of whom were disfigured by a contraction of the lower eyelids,\nand were known as _makahelei_ (drawn eyes). Neither of these men had\never seen Kahalaopuna, but they fell in love with her from hear-say,\nand not daring to present themselves to her as suitors on account\nof their disfigurement, they would weave and deck themselves _leis_\n(wreaths) of maile (_Alyxia olivaeformis_), ginger, and ferns and go to\nWaikiki for surf-bathing. While there they would indulge in boasting\nof their conquest of the famous beauty, representing the leis with\nwhich they were decked as love-gifts from Kahalaopuna. Now, when\nthe surf of Kalehuawehe at Waikiki was in proper condition, it would\nattract people from all parts of the island to enjoy the delightful\nsport. Kauhi, the betrothed of Kahalaopuna, was one of these. The\ntime set for his marriage to Kahalaopuna was drawing near, and as\nyet he had not seen her, when the assertions of the two makahelei\nmen came to his ears. These were repeated so frequently that Kauhi\nfinally came to believe them, and they so filled him with jealous\nrage of his betrothed that he determined to kill her. He started for\nManoa at dawn, and proceeded as far as Mahinauli, in mid-valley,\nwhere he rested under a hala (_Pandanus odoratissimus_) tree that\ngrew in the grove of wiliwili (_Erythrina monosperma_). He sat there\nsome time, brooding over the fancied injury to himself, and nursing\nhis wrath. Upon resuming his walk he broke off and carried along with\nhim a bunch of hala nuts. It was quite noon when he reached Kahaiamano\nand presented himself before the house of Kahalaopuna. The latter had\njust awakened from a sleep, and was lying on a pile of mats facing\nthe door, thinking of going to the spring, her usual bathing-place,\nwhen she perceived a stranger at the door.\n\nShe looked at him some time and, recognizing him from oft repeated\ndescriptions, asked him to enter; but Kauhi refused, and asked her\nto come outside. The young girl had been so accustomed from early\nchildhood to consider herself as belonging to Kauhi, and of being\nindebted to him, as it were, for her daily food, that she obeyed\nhim unhesitatingly.\n\nHe perhaps intended to kill her then, but the girl's unhesitating\nobedience as well as her extreme loveliness made him hesitate for a\nwhile; and after looking intently at her for some time he told her\nto go and bathe and then prepare herself to accompany him in a ramble\nabout the woods.\n\nWhile Kahalaopuna was bathing, Kauhi remained moodily seated where\nshe had left him, and watched the bright glow, like rainbow rays,\nplaying above the spring. He was alternately filled with jealousy,\nregret, and longing for the great beauty of the girl; but that did\nnot make him relent in his dreadful purpose. He seemed to resent his\nbetrothed's supposed infidelity the more because she had thrown herself\naway on such unworthy persons, who were, besides, ugly and disfigured,\nwhile he, Kauhi, was not only a person of rank and distinction,\nbut possessed also of considerable manly beauty.\n\nWhen she was ready he motioned her to follow him, and turned to go\nwithout a word. They went across Kumakaha to Hualea, when the girl\nsaid, \"Why don't you stay and have something to eat before we go?\"\n\nHe answered rather surlily, \"I don't care to eat; I have no appetite.\"\n\nHe looked so sternly at her as he said this that she cried out to him,\n\"Are you annoyed with me? Have I displeased you in any way?\"\n\nHe only said, \"Why, what have you done that would displease me?\"\n\nHe kept on his way, she following, till they came to a large stone\nin Aihualama, when he turned abruptly and, facing the young girl,\nlooked at her with an expression of mingled longing and hate. At last,\nwith a deep sigh, he said, \"You are beautiful, my betrothed, but,\nas you have been false, you must die.\"\n\nThe young girl looked up in surprise at these strange words, but\nsaw only hatred and a deadly purpose in Kauhi's eyes; so she said:\n\"If I have to die, why did you not kill me at home, so that my people\ncould have buried my bones; but you brought me to the wild woods,\nand who will bury me? If you think I have been false to you, why not\nseek proof before believing it?\"\n\nBut Kauhi would not listen to her appeal. Perhaps it only served to\nremind him of what he considered was his great loss. He struck her\nacross the temple with the heavy bunch of hala nuts he had broken\noff at Mahinauli, and which he had been holding all the time. The\nblow killed the girl instantly, and Kauhi hastily dug a hole under\nthe side of the rock and buried her; then he started down the valley\ntoward Waikiki.\n\nAs soon as he was gone, a large owl, who was a god, and a relative\nof Kahalaopuna, and had followed her from home, immediately set to\ndigging the body out; which done, it brushed the dirt carefully off\nwith its wings and, breathing into the girl's nostrils, restored her to\nlife. It rubbed its face against the bruise on the temple, and healed\nit immediately. Kauhi had not advanced very far on his way when he\nheard the voice of Kahalaopuna singing a lament for his unkindness,\nand beseeching him to believe her, or, at least, prove his accusation.\n\nHearing her voice, Kauhi returned, and, seeing the owl flying above\nher, recognized the means of her resurrection; and, going up to the\ngirl, ordered her to follow him. They went up the side of the ridge\nwhich divides Manoa Valley from Nuuanu. It was hard work for the\ntenderly nurtured maiden to climb the steep mountain ridge, at one\ntime through a thorny tangle of underbrush, and at another clinging\nagainst the bare face of the rocks, holding on to swinging vines for\nsupport. Kauhi never offered to assist her, but kept on ahead, only\nlooking back occasionally to see that she followed. When they arrived\nat the summit of the divide she was all scratched and bruised, and\nher _pa-u_ (skirt) in tatters. Seating herself on a stone to regain\nher breath, she asked Kauhi where they were going. He never answered,\nbut struck her again with the hala branch, killing her instantly,\nas before. He then dug a hole near where she lay, and buried her, and\nstarted for Waikiki by way of the Kakea ridge. He was no sooner out\nof sight than the owl again scratched the dirt away and restored the\ngirl, as before. Again she followed and sang a song of love and regret\nfor her lover's anger, and pleaded with him to lay aside his unjust\nsuspicions. On hearing her voice again, Kauhi returned and ordered\nher to follow him. They descended into Nuuanu Valley, at Kaniakapupu,\nand crossed over to Waolani ridge, where he again killed and buried\nthe faithful girl, who was again restored by the owl. When he was\non his way back, as before, she sang a song, describing the perils\nand difficulties of the way traversed by them, and ended by pleading\nfor pardon for the unknown fault. The wretched man, on hearing her\nvoice again, was very angry; and his repeated acts of cruelty and\nthe suffering endured by the girl, far from softening his heart,\nonly served to render him more brutal, and to extinguish what little\nspark of kindly feeling he might have had originally. His only thought\nwas to kill her for good, and thus obtain some satisfaction for his\nwasted poi and fish. He returned to her and ordered her, as before,\nto follow him, and started for Kilohana, at the head of Kalihi Valley,\nwhere he again killed her. She was again restored by the owl, and made\nher resurrection known by singing to her cruel lover. He this time\ntook her across gulches, ravines, and plains, until they arrived at\nPohakea, on the Ewa slope of the Kaala Mountains, where he killed her\nand buried her under a large _koa_ (_Acacia koa_). The faithful owl\ntried to scrape the dirt away, so as to get at the body of the girl,\nbut his claws became entangled in the numerous roots and rootlets which\nKauhi had been careful not to cut away. The more the owl scratched,\nthe more deeply tangled he got, and, finally, with bruised claws and\nruffled feathers, he had to give up the idea of rescuing the girl;\nand perhaps he thought it useless, as she would be sure to make her\nresurrection known to Kauhi. So the owl left, and followed Kauhi on\nhis return to Waikiki.\n\nThere had been another witness to Kauhi's cruelties, and that was\nElepaio (_Chasiempis sandwichensis_), a little green bird, a cousin to\nKahalaopuna. As soon as this bird saw that the owl had deserted the\nbody of Kahalaopuna, it flew straight to Kahaukani and Kauakuahine,\nand told them of all that had happened. The girl had been missed, but,\nas some of the servants had recognized Kauhi, and had seen them leave\ntogether for what they supposed was a ramble in the adjoining woods,\nno great anxiety had been felt, as yet. But when the little bird told\nhis tale, there was great consternation, and even positive disbelief;\nfor, how could any one in his senses, they argued, be guilty of such\ncruelty to such a lovely, innocent being, and one, too, belonging\nentirely to himself.\n\nIn the meantime, the spirit of the murdered girl discovered itself\nto a party who were passing by; and one of them, a young man, moved\nwith compassion, went to the tree indicated by the spirit, and,\nremoving the dirt and roots, found the body, still warm. He wrapped\nit in his _kihei_ (shoulder scarf), and then covered it entirely with\nmaile, ferns, and ginger, and, making a _haawe_, or back-load, of it,\ncarried it to his home at Kamoiliili. There, he submitted the body\nto his elder brother, who called upon two spirit sisters of theirs,\nwith whose aid they finally succeeded in restoring it to life. In the\ncourse of the treatment she was frequently taken to an underground\nwater-cave, called Mauoki, for the _Kakelekele_ (hydropathic cure). The\nwater-cave has ever since been known as the \"Water of Kahalaopuna.\"\n\nThe young man who had rescued her from the grave naturally wanted\nher to become his bride; but the girl refused, saying that as long\nas Kauhi lived she was his, and none other's, as her very body was,\nas it were, nourished on his food, and was as much his property as\nthe food had been.\n\nThe elder brother then counselled the younger to seek, in some way,\nthe death of Kauhi. To this end they conspired with the parents of\nKahalaopuna to keep her last resurrection secret. The young man then\nset to work to learn all the meles Kahalaopuna had sung to her lover\nduring that fatal journey. When he knew these songs well, he sought\nthe _kilu_ (play, or game) houses of the King and high chiefs, where\nKauhi was sure to be found.\n\nOne day, when Kauhi was playing, this young man placed himself on the\nopposite side, and as Kauhi ceased, took up the kilu and chanted the\nfirst of Kahalaopuna's meles.\n\nKauhi was very much surprised, and contrary to the etiquette of the\ngame of kilu, stopped him in his play to ask him where he had learned\nthat song. The young man answered he had learned it from Kahalaopuna,\nthe famous Manoa beauty, who was a friend of his sister's and who was\nnow on a visit at their house. Kauhi, knowing the owl had deserted the\nbody of the girl, felt certain that she was really dead, and accused\nthe other of telling a lie. This led to an angry and stormy scene,\nwhen the antagonists were parted by orders of the King.\n\nThe next night found them both at the kilu house, when the second\nof Kahalaopuna's songs was sung, and another angry discussion took\nplace. Again they were separated by others. On the third night,\nthe third song having been sung, the dispute between the young men\nbecame so violent that Kauhi told the young man that the Kahalaopuna\nhe knew must be an impostor, as the real person of that name was dead,\nto his certain knowledge. He dared him to produce the young woman whom\nhe had been representing as Kahalaopuna; and should she not prove to\nbe the genuine one then his life should be the forfeit, and on the\nother hand, if it should be the real one, then he, Kauhi, should be\ndeclared the liar and pay for his insults to the other with his life.\n\nThis was just what the young man had been scheming to compass, and\nhe quickly assented to the challenge, calling on the King and chiefs\nto take notice of the terms of agreement, and to see that they were\nenforced.\n\nOn the appointed day Kahalaopuna went to Waikiki, attended by her\nparents, relatives, servants, and the two spirit sisters, who had\nassumed human form for that day so as to accompany their friend and\nadvise her in case of necessity. Akaaka, the grandfather, who had been\nresiding in Waikiki some little time previous to the dispute between\nthe young men, was appointed one of the judges at the approaching\ntrial.\n\nKauhi had consulted the priests and sorcerers of his family as to\nthe possibility of the murdered girl having assumed human shape for\nthe purpose of working him some injury. Kaea, a famous priest and\nseer of his family, told him to have the large leaves of the a-pe\n(_Calladium costatum_) spread where Kahalaopuna and party were to be\nseated. If she was a spirit, she would not be able to tear the a-pe\nleaf on which she would be seated, but if human, the leaf or leaves\nwould be torn. With the permission of the King, this was done. The\nlatter, surrounded by the highest chiefs and a vast assemblage from\nall parts of the island, was there to witness the test.\n\nWhen Kahalaopuna and party were on the road to the scene of the test,\nher spirit friends informed her of the a-pe leaves, and advised her\nto trample on them so as to tear them as much as possible, as they,\nbeing spirits, would be unable to tear the leaves on which they should\nbe seated, and if any one's attention were drawn to them, they would\nbe found out and killed by the _poe po-i uhane_ (spirit catchers).\n\nThe young girl faithfully performed what was required of her. Kaea,\non seeing the torn leaves, remarked that she was evidently human,\nbut that he felt the presence of spirits, and would watch for them,\nfeeling sure they were in some way connected with the girl. Akaaka\nthen told him to look in a calabash of water, when he would in all\nprobability see the spirits. The seer, in his eagerness to unravel the\nmystery, forgot his usual caution and ordered a vessel of water to be\nbrought, and, looking in, he saw only his own reflection. Akaaka at\nthat moment caught the reflection of the seer (which was his spirit),\nand crushed it between his palms, and at that moment the seer dropped\ndown dead. Akaaka now turned around and opened his arms and embraced\nKahalaopuna, thus acknowledging her as his own beloved granddaughter.\n\nThe King now demanded of the girl and of Kauhi an account of all\nthat had happened between them, and of the reported death of the\nmaiden. They both told their stories, Kauhi ascribing his anger\nto hearing the assertions of the two disfigured men, Kumauna and\nKeawaa. These two, on being confronted with the girl, acknowledged\nnever having seen her before, and that all their words had been idle\nboastings. The King then said: \"As your fun has cost this innocent\ngirl so much suffering, it is my will that you two and Kauhi suffer\ndeath at once, as a matter of justice; and if your gods are powerful\nenough to restore you, so much the better for you.\"\n\nTwo large _imus_ (ground ovens) had been heated by the followers of the\nyoung men, in anticipation of the possible fate of either, and Kauhi,\nwith the two mischief-makers and such of their respective followers and\nretainers as preferred to die with their chiefs, were baked therein.\n\nThe greater number of Kauhi's people were so incensed with his cruelty\nto the lovely young girl that they transferred their allegiance to her,\noffering themselves for her vassals as restitution, in a measure,\nfor the undeserved sufferings borne by her at the hands of their\ncruel chief.\n\nThe King gave her for a bride to the young man who had not only saved\nher, but had been the means of avenging her wrongs.\n\nThe imus in which Kauhi and his companions were baked were on the\nside of the stream of Apuakehau, in the famous Ulukou grove, and very\nnear the sea. The night following, a great tidal wave, sent in by a\npowerful old shark god, a relative of Kauhi's, swept over the site\nof the two ovens, and in the morning it was seen that their contents\nhad disappeared. The bones had been taken by the old shark into the\nsea. The chiefs, Kumauna and Keawaa, were, through the power of their\nfamily gods, transformed into the two mountain peaks on the eastern\ncorner of Manoa Valley, while Kauhi and his followers were turned\ninto sharks.\n\nKahalaopuna lived happily with her husband for about two years. Her\ngrandfather, knowing of Kauhi's transformation, and aware of his\nvindictive nature, strictly forbade her from ever going into the\nsea. She remembered and heeded the warning during those years,\nbut one day, her husband and all their men having gone to Manoa to\ncultivate kalo (_Colocasia antiquorum_), she was left alone with her\nmaid servants.\n\nThe surf on that day was in fine sporting condition, and a number\nof young women were surf-riding, and Kahalaopuna longed to be with\nthem. Forgetting the warning, as soon as her mother fell asleep she\nslipped out with one of her maids and swam out on a surf-board. This\nwas Kauhi's opportunity, and as soon as she was fairly outside the\nreef he bit her in two and held the upper half of the body up out of\nthe water, so that all the surf-bathers would see and know that he\nhad at last obtained his revenge.\n\nImmediately on her death the spirit of the young woman went back and\ntold her sleeping mother of what had befallen her. The latter woke\nup, and, missing her, gave the alarm. This was soon confirmed by the\nterrified surf-bathers, who had all fled ashore at seeing the terrible\nfate of Kahalaopuna. Canoes were launched and manned, and chase given\nto the shark and his prey, which could be easily tracked by the blood.\n\nHe swam just far enough below the surface of the water to be visible,\nand yet too far to be reached with effect by the fishing-spears of\nthe pursuers. He led them a long chase to Waianae; then, in a sandy\nopening in the bottom of the sea, where everything was visible to the\npursuers, he ate up the young woman, so that she could never again\nbe restored to this life.\n\nHer parents, on hearing of her end, retired to Manoa Valley, and gave\nup their human life, resolving themselves into their supernatural\nelements. Kahaukani, the father, is known as the Manoa wind, but his\nusual and visible form is the grove of ha-u (_hibiscus_) trees, below\nKahaiamano. Kauakuahine, the mother, assumed her rain form, and is\nvery often to be met with about the former home of her beloved child.\n\nThe grandparents also gave up their human forms, and returned, the\none to his mountain form, and the other into the lehua bushes still\nto be met with on the very brow of the hill, where they keep watch\nover the old home of their petted and adored grandchild.\n\n\n\n\nXII\n\nTHE PUNAHOU SPRING\n\n_Mrs. E. M. Nakuina_\n\n\nThere formerly lived on the Kaala Mountains a chief by the name\nof Kahaakea. He had two children, a boy and a girl, twins, whose\nmother had died at their birth. The brother was called _Kauawaahila_\n(Waahila Rain), and the girl _Kauakiowao_ (Mountain Mist). Kahaakea\nwas very tenderly attached to his motherless children, and after a\nwhile took to himself a wife, thinking thus to provide his children\nwith a mother's care and love. This wife was called Hawea and had a\nboy by her former husband. This boy was deformed and ugly, while the\ntwins were very beautiful. The stepmother was jealous of their beauty,\nand resented the universal admiration expressed for them, while no one\nnoticed her boy except with looks of aversion. She was very considerate\ntoward the twins when their father was present, but hated and detested\nthem most violently. When they were about ten years old their father\nhad occasion to go to Hawaii, and had to remain away a long time. He\nfelt perfectly safe in leaving his children with his wife, as she had\nalways feigned great love for them, and had successfully concealed from\nhim her real feelings in regard to them. But as soon as he was fairly\naway she commenced a series of petty persecutions of the poor children.\n\nIt seems the mother of the children had been \"_uhae ia_\" at her\ndeath. That is, certain prayers, invocations, fasting, and humiliation\nhad been performed by certain relatives of the deceased, and quantities\nof prepared awa, black, unblemished pig, red fish, and all the\ncustomary food of the gods, had been prepared and offered with the\nobject of strengthening the spirit of the departed and of attracting it\nstrongly, as well as giving it a sort of power and control over mundane\naffairs and events. So when Hawea began to persecute her stepchildren,\nthe spirit of their own mother would assist and protect them.\n\nThe persecutions of the stepmother at last became unendurable\nto the twins. She not only deprived them of food, clothing, and\nwater, but subjected them besides to all sorts of indignities and\nhumiliations. Driven to desperation, they fled to Konahuanui, the\nmountain peak above the Pali of Nuuanu; but were soon discovered\nand driven away from there by the cruel Hawea. They then went to the\nhead of Manoa Valley. The stepmother was not at all pleased at their\ngetting out of the way of her daily persecutions, and searched for\nthem everywhere. She finally tracked them by the constant appearance\nof rainbows at the head of Manoa Valley, those unfailing attendants\nof rain and mist. The children were again driven away and told to\nreturn to Kaala, where they would be constantly under her eye; but\nthey ran and hid themselves in a small cave on the side of the hill\nof Kukaoo, whose top is crowned by the temple of the Menehunes. Here\nthey lived some time and cultivated a patch of sweet potatoes, their\nfood at this time being grasshoppers and greens. The greens were the\nleaves and the tender shoots of the popolo, aheahea, pakai, laulele\nand potato vines, cooked by rolling hot stones around and among them\nin a covered gourd. This is called the _puholoholo_.\n\nWhen their potato tubers were fit to be eaten, the brother (Waahila\nRain) made a double _imu_ (oven), having a _kapu_, or sacred side,\nfor his food and a _noa_, or free side, for his sister. The little\ncave that was their dwelling was also divided in two, a sacred and a\nfree part, respectively, for brother and sister. The cave can still\nbe seen, and the wall of stone dividing it in two was still intact\na few years ago, as also was the double imu. In olden times it was\ntabooed to females to appear at any eating-place of the males.\n\nWhen their crops were fairly ripe, the stepmother found them again,\nand drove them away from their cave, she appropriating the fruit\nof their labors. The children fled to the rocky hills just back of\nPunahou, where they found two small caves, which the brother and\nsister occupied, respectively, as dwellings. The rolling plains and\nsmall ravines of the surrounding country, and of what was later known\nas the Punahou pasture, were not then covered with manienie grass, but\nwith the indigenous shrubs and bushes, tall limas, aheaheas, popolo,\netc., making close thickets, with here and there open spaces covered\nwith _manienie-akiaki_, the valuable medicinal grass of the olden\ntimes. These shrubs and bushes either bore edible fruit or flowers,\nor the leaves and tender shoots made nourishing and satisfying food\nwhen cooked in the way previously described. The poor children lived\non these and grasshoppers, and sometimes wild fowl.\n\nOne day the sister, Kauakiowao, told her brother that she wanted to\nbathe, and complained of their having taken up their residence in a\nplace where no water could be found. Her brother hushed her complaint\nby telling her that it was a safe place, and one where their stepmother\nwould not be likely to look for them, but he would try to get her some\nwater. In his trips around the neighborhood for fruit and greens he\nhad noticed a large rain-water pond to the east of the hill on which\nthey dwelt. This pond was called Kanawai. Here he sometimes came to\nsnare wild ducks. He also had met and knew the Kakea water god, a moo,\nwho had charge of and controlled all the water sources of Manoa and\nMakiki Valleys. This god was one of the ancestors of the children on\nthe mother's side, and was on the best of terms with Waahila rain. The\nboy paid him a visit, and asked him to assist him to open a watercourse\nfrom the pond of Kanawai to a place he indicated in front of and below\nthe caves inhabited by himself and his sister. The old water god not\nonly consented to help his young relative, but promised to divide the\nwater supply of the neighboring Wailele spring, and let it run into\nthe watercourse that the boy would make, thus insuring its permanence.\n\nWaahila Rain then went to the pond of Kanawai and dived under, the\nwater god causing a passage to open underground to the spot indicated,\nand swam through the water underground till he came out at the place\nnow known as the Punahou Spring. The force of the rushing waters as\nthey burst through the ground soon sufficed to make a small basin,\nwhich the boy proceeded to bank and wall up, leaving a narrow outlet\nfor the surplus waters. With the invisible help of the old water god,\nhe immediately set to work to excavate a good-sized pond for his\nsister to swim in, and when she awoke from a noonday nap, she was\nastonished to behold a lovely sheet of water where, in the morning,\nwas only dry land. Her brother was swimming and splashing about in it,\nand gayly called to his sister to come and try her bathing-place.\n\nKauawaahila afterward made some kalo patches, and people, attracted\nby the water and consequent fertility of the place, came and settled\nabout, voluntarily offering themselves as vassals to the twins. More\nand more kalo patches were excavated, and the place became a thriving\nsettlement. The spring became known as _Ka Punahou_ (the new spring),\nand gave its name to the surrounding place.\n\nAbout this time Kahaakea returned, and hearing of the persecutions to\nwhich his beloved children had been subjected, killed Hawea and then\nhimself. Rocky Hill, the home of the children, was called after him,\nand is known by that name to the present day. Hawea has ever since\nthen been a synonyme in the Hawaiian mind for a cruel stepmother.\n\nThe Mountain Mist and Waahila Rain afterward returned to the home of\ntheir infancy, Kaala, where they would stay a while, occasionally\nvisiting Konahuanui and upper Manoa Valley, and may be met with in\nthese places at the present day.\n\nThey also occasionally visited Punahou, which was under their especial\ncare and protection; but when the land and spring passed into the hands\nof foreigners, who did not pay homage to the twins, and who allowed\nthe springs to be defiled by the washing of unclean articles and by\nthe bathing of unclean persons, the twins indignantly left the place,\nand retired to the head of Manoa Valley.\n\nThey sometimes pass swiftly over their old home on their way to Kaala,\nor Konahuanui, and on such occasions will sometimes linger sorrowfully\nfor a few minutes about Rocky Hill. The rain-water pond of Kanawai is\nnow always dry, as the shrubs and bushes which supplied the food of the\ntwins favored of the gods have disappeared. Old natives say that there\nis now no inducement for the gentle rain of the Uakiowao and Uawaahila\nto visit those bare hills and plains, as they would find no food there.\n\n\n\n\nXIII\n\nOAHUNUI\n\n_Mrs. E. M. Nakuina_\n\n\nOn the plateau lying between Ewa and Waialua, on the island of Oahu,\nand about a mile off, and mauka of the Kaukonahua bridge, is the\nhistorical place called Kukaniloko. This was the ancient birthplace of\nthe Oahu kings and rulers. It was incumbent on all women of the royal\nline to retire to this place when about to give birth to a child,\non pain of forfeiting the rank, privileges, and prerogatives of her\nexpected offspring, should that event happen in a less sacred place.\n\nThe stones were still standing some years ago, and perhaps are yet\nundisturbed, where the royal accouchements took place. In ancient\ntimes this locality was taboo ground, for here the high priest of\nthe island had his headquarters. Himself descended from the chief\nfamilies, and being, in many instances, an uncle or younger brother of\nthe reigning king, or connected by marriage with those of the royal\nline, and being also at the head of a numerous, well organized, and\npowerful priesthood, his influence was hardly second to that of the\nking, and in some matters his authority was paramount.\n\nA few miles mauka of Kukaniloko, toward the Waimea Mountains, is\nHelemano, where the last of the cannibal chiefs from the South Seas\nfinally settled when driven from the plains of Mokuleia and Waialua by\nthe inhabitants of those districts; for the people had been exasperated\nby the frequent requisitions on the _kamaainas_ (original inhabitants)\nby the stranger chiefs to furnish material for their cannibal feasts.\n\nTo the east of Helemano, and about the same distance from Kukaniloko,\nis Oahunui (Greater Oahu), another historical place. This was the\nresidence of the kings of the island. Tradition has it that previous\nto the advent of the cannibal strangers the place was known by\nanother name.\n\nWhen the Lo Aikanaka, as the last of the man-eating chiefs are called,\nwere constrained to take up their residence in upper Helemano,\na district just outside of the boundaries of those reserved for\nthe royal and priestly residences, a young man called Oahunui was\nking. An elder sister named Kilikiliula, who had been as a mother\nto him, was supposed to share equally with him the royal power and\nprerogative. This sister was married to a chief named Lehuanui, of the\npriestly line, but one not otherwise directly connected with royalty,\nand was the mother of three children; the two eldest being boys and\nthe youngest a girl. They all lived together in the royal enclosure,\nbut in separate houses, according to ancient custom.\n\nNow, the Lo Aikanaka, on establishing themselves in upper Helemano,\nhad at first behaved very well. They had been circumspect and prudent\nin their intercourse with the royal retainers, and had visited the\nyoung King to render their homage with every appearance of humility.\n\nOahunui was quite captivated by the plausible, suave manners of the\ningratiating southern chief and those of his immediate retainers,\nand he invited them to a feast.\n\nThis civility was reciprocated, and the King dined with the\nstrangers. Here it was strongly suspected that the dish of honor\nplaced before the King was human flesh, served under the guise of pork.\n\nThe King found the dish very much to his liking, and intimated to\nthe Lo Aikanaka chief that his _aipuu-puu_ (chief cook or steward)\nunderstood the preparation and cooking of pork better than the royal\ncook did.\n\nThe Lo Aikanaka took the hint, and the young King became a very\nfrequent guest at the Southerner's board--or rather, mat table. Some\nexcuse or other would be given to invite the royal guest, such as a\nchallenge to the King to a game of _konane_ (a game like checkers); or\na contest of skill in the different athletic and warlike sports would\nbe arranged, and Oahunui would be asked to be the judge, or simply\ninvited to view them. As a matter of course, it would be expected\nthat the King would remain after the sports and partake of food when\non friendly visits of this nature. Thus with one excuse or another\nhe spent a great deal of his time with his new subjects and friends.\n\nTo supply the particular dainty craved by the royal visitor, the Lo\nAikanaka had to send out warriors to the passes leading to Waianae\nfrom Lihue and Kalena, and also to the lonely pathway leading up to\nKalakini, on the Waimea side, there to lie in ambush for any lone\ntraveller, or belated person after la-i, aaho, or ferns. Such a one\nwould fall an easy prey to the Lo Aikanaka stalwarts, skilful in the\nart of the _lua_ (to kill by breaking the bones).\n\nThis went on for some time, until the unaccountable disappearance of\nso many people began to be connected with the frequent entertainments\nby the southern chief. Oahunui's subjects began to hint that their\nyoung King had acquired the taste for human flesh at these feasts,\nand that it was to gratify his unnatural appetite for the horrid dish\nthat he paid his frequent visits to those who were his inferiors,\ncontrary to all royal precedent.\n\nThe people's disapproval of the intimacy of Oahunui with his new\nfriends was expressed more and more openly, and the murmurs of\ndiscontent grew loud and deep. His chiefs and high priest became\nalarmed, and begged him to discontinue his visits, or they would not\nbe answerable for the consequences. The King was thereby forced to\nheed their admonitions and promised to keep away from Lo's, and did\nso for quite a while.\n\nNow, all the male members of the royal family ate their meals with\nthe King when he was at home. This included, among others, Lehuanui,\nhis sister's husband, and their two sons--healthy, chubby little\nlads of about eight and six years of age. One day after breakfast,\nas the roar of the surf at Waialua could be distinctly heard, the\nKing remarked that the fish of Ukoa pond at Waialua must be pressing\non to the _makaha_ (floodgates) and he would like some aholehole.\n\nThis observation really meant a command to his brother-in-law to go\nand get the fish, as he was the highest chief present except his two\nroyal nephews, too small to assume such duties.\n\nLehuanui, Kilikiliula's husband, accordingly went to Waialua with a\nfew of his own family retainers and a number of those belonging to the\nKing. They found the fish packed thick at the makaha, and were soon\nbusily engaged in scooping out, cleaning, and salting them. It was\nquite late at night when Lehuanui, fatigued with the labors of the day,\nlay down to rest. He had been asleep but a short time when he seemed\nto see his two sons standing by his head. The eldest spoke to him:\n\"Why do you sleep, my father? While you are down here we are being\neaten by your brother-in-law, the King. We were cooked and eaten up,\nand our skulls are now hanging in a net from a branch of the lehua-tree\nyou are called after, and the rest of our bones are tied in a bundle\nand buried under the tree by the big root running to the setting sun.\"\n\nThen they seemed to fade away, and Lehuanui started up, shivering with\nfear. He hardly knew whether he had been dreaming or had actually seen\nan apparition of his little sons. He had no doubt they were dead, and\nas he remembered all the talk and innuendoes about the King's supposed\nreasons for visiting the strangers and the enforced cessation of those\nvisits at the urgent request of the high priest and the chiefs, he\ncame to the conclusion that the King had expressed a desire for fish\nin his presence only to send him out of the way. He reasoned that no\ndoubt the King had noticed the chubby forms and rounded limbs of the\nlittle lads, and being debarred a chance of partaking surreptitiously\nof human flesh, had compelled his servants to kill, cook, and serve\nup his own nephews. In satisfying his depraved appetite, he had also\ngot rid of two who might become formidable rivals; for it was quite\nwithin the possibilities that the priests and chiefs in the near\nfuture, should he be suspected of a desire for a further indulgence\nin cannibal diet, might depose him, and proclaim either one of the\nyoung nephews his successor.\n\nThe father was so troubled that he aroused his immediate body servant,\nand the two left Waialua for home shortly after midnight. They arrived\nat the royal enclosure at dawn, and went first to the lehua-tree\nspoken of by the apparition of the child, and on looking up amid the\nbranches, sure enough there dangled two little skulls in a large-meshed\nfishing-net. Lehuanui then stooped down and scraped away the leaves\nand loose dirt from the root indicated, and out rolled a bundle of\ntapa, which on being opened was found to contain the bones of two\nchildren. The father reached up for the net containing the skulls, and\nputting the bundle of tapa in it, tied the net around his neck. The\nservant stood by, a silent and grieved spectator of a scene whose\nmeaning he fully understood.\n\nThe father procured a stone adze and went to the King's sleeping-house,\nthe servant still following. Here every one but an old woman tending\nthe kukui-nut candle was asleep. Oahunui was stretched out on a pile\nof soft mats covered with his _paiula_, the royal red kapa of old. The\ncruel wretch had eaten to excess of the hateful dish he craved, and\nhaving accompanied it with copious draughts of awa juice, was in a\nheavy, drunken sleep.\n\nLehuanui stood over him, adze in hand, and called, \"O King, where are\nmy children?\" The stupefied King only stirred uneasily, and would not,\nor could not, awake. Lehuanui called him three times, and the sight\nof the drunken brute, gorged with his flesh and blood, so enraged\nthe father that he struck at Oahunui's neck with his stone adze,\nand severed the head from the body at one blow.\n\nThe father and husband then strode to his own sleeping-house, where\nhis wife lay asleep with their youngest child in her arms. He aroused\nher and asked for his boys. The mother could only weep, without\nanswering. He upbraided her for her devotion to her brother, and for\nhaving tamely surrendered her children to satisfy the appetite of the\ninhuman monster. He reminded her that she had equal power with her\nbrother, and that the latter was very unpopular, and had she chosen to\nresist his demands and called on the retainers to defend her children,\nthe King would have been killed and her children saved.\n\nHe then informed her that, as she had given up his children to be\nkilled for her brother, he had killed him in retaliation, and, saying,\n\"You have preferred your brother to me and mine, so you will see no\nmore of me and mine,\" he tore the sleeping child from her arms and\nturned to leave the house.\n\nThe poor wife and mother followed, and, flinging herself on her\nhusband, attempted to detain him by clinging to his knees; but the\nfather, crazed by his loss and the thought of her greater affection\nfor a cruel, inhuman brother than for her own children, struck at her\nwith all his might, exclaiming, \"Well, then, follow your brother,\"\nand rushed away, followed by all his retainers.\n\nKilikiliula fell on the side of the stream opposite to where the\nlehua-tree stood, and is said to have turned to stone. The stone is\npointed out to this day, balanced on the hillside of the ravine formed\nby the stream, and is one of the objects for the Hawaiian sightseer.\n\nThe headless body of Oahunui lay where he was killed, abandoned by\nevery one. The story runs that in process of time it also turned to\nstone, as a witness to the anger of the gods and their detestation of\nhis horrible crime. All the servants who had in any way been concerned,\nin obedience to royal mandate, in killing and cooking the young\nprinces were, at the death of Kilikiliula, likewise turned to stone,\njust as they were, in the various positions of crouching, kneeling, or\nsitting. All the rest of the royal retainers, with the lesser chiefs\nand guards, fled in fear and disgust from the place, and thus the\nonce sacred royal home of the Oahuan chiefs was abandoned and deserted.\n\nThe great god Kane's curse, it is believed, still hangs over the\ndesolate spot, in proof of which it is asserted that, although all\nthis happened hundreds of years ago, no one has ever lived there since.\n\n\n\n\nXIV\n\nAHUULA\n\nA LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK\n\n_Mrs. E. M. Nakuina_\n\n\nEleio was a _kukini_ (trained runner) in the service of Kakaalaneo,\nKing of Maui, several runners being always kept by each king or\n_alii_ of consequence. These kukinis, when sent on any errand, always\ntook a direct line for their destination, climbing hills with the\nagility of goats, jumping over rocks and streams, and leaping from\nprecipices. They were so fleet of foot that the common illustration\nof the fact among the natives was the saying that when a kukini\nwas sent on an errand that would ordinarily take a day and a night,\nfish wrapped in ki leaves (known as _lawalu_), if put on the fire on\nhis starting, would not be cooked sufficiently to be turned before\nhe would be back. Being so serviceable to the aliis, kukinis always\nenjoyed a high degree of consideration, freedom, and immunity from\nthe strict etiquette and unwritten laws of a Hawaiian court. There\nwas hardly anything so valuable in their master's possession that\nthey could not have it if they wished.\n\nEleio was sent to Hana to fetch awa for the King, and was expected to\nbe back in time for the King's supper. Kakaalaneo was then living at\nLahaina. Now, Eleio was not only a kukini, but he was also a kahuna,\nand had been initiated in the ceremonies and observances by which he\nwas enabled to see spirits or wraiths, and was skilled in medicines,\ncharms, etc., and could return a wandering spirit to its body unless\ndecomposition had set in.\n\nSoon after leaving Olowalu, and as he commenced the ascent\nof Aalaloloa, he saw a beautiful young woman ahead of him. He\nnaturally hastened his steps, intending to overtake such a charming\nfellow-traveller; but, do what he would, she kept always just so\nfar ahead of him. Being the fleetest and most renowned kukini of\nhis time, it roused his professional pride to be outrun by a woman,\neven if only for a short distance; so he was determined to catch\nher, and he gave himself entirely to that effort. The young woman\nled him a weary chase over rocks, hills, mountains, deep ravines,\nprecipices, and dark streams, till they came to the _Lae_ (cape)\nof Hanamanuloa at Kahikinui, beyond Kaupo, when he caught her just\nat the entrance to a _puoa_. A puoa was a kind of tower, generally\nof bamboo, with a platform half-way up, on which the dead bodies of\npersons of distinction belonging to certain families or classes were\nexposed to the elements.\n\nWhen Eleio caught the young woman she turned to him and cried: \"Let\nme live! I am not human, but a spirit, and inside this inclosure is\nmy dwelling.\"\n\nHe answered: \"I have been aware for some time of your being a\nspirit. No human being could have so outrun me.\"\n\nShe then said: \"Let us be friends. In yonder house live my parents\nand relatives. Go to them and ask for a hog, kapas, some fine mats,\nand a feather cloak. Describe me to them and tell them that I give all\nthose things to you. The feather cloak is unfinished. It is now only\na fathom and a half square, and was intended to be two fathoms. There\nare enough feathers and netting in the house to finish it. Tell them\nto finish it for you.\" The spirit then disappeared.\n\nEleio entered the puoa, climbed on to the platform, and saw the dead\nbody of the girl. She was in every way as beautiful as the spirit\nhad appeared to him, and apparently decomposition had not yet set\nin. He left the puoa and hurried to the house pointed out by the\nspirit as that of her friends, and saw a woman wailing, whom, from\nthe resemblance, he at once knew to be the mother of the girl; so\nhe saluted her with an aloha. He then said: \"I am a stranger here,\nbut I had a travelling companion who guided me to yonder puoa and\nthen disappeared.\" At these strange words the woman stopped wailing\nand called to her husband, to whom she repeated what the stranger\nhad said. The latter then asked: \"Does this house belong to you?\"\n\nHusband and wife, wondering, answered at once: \"It does.\"\n\n\"Then,\" said Eleio, \"my message is to you. My travelling companion\nhas a hog a fathom in length in your care; also a pile of fine kapas\nof Paiula and others of fine quality; also a pile of mats and an\nunfinished feather cloak, now a fathom and a half in length, which\nyou are to finish, the materials being in the house. All these things\nshe has given to me, and sent me to you for them.\" Then he began to\ndescribe the young woman. Both parents recognized the truthfulness of\nthe description, and willingly agreed to give up the things which their\nbeloved daughter must have herself given away. But when they spoke of\nkilling the hog and making an _ahaaina_ (feast) for him, whom they had\nimmediately resolved to adopt as a son, he said: \"Wait a little and\nlet me ask: Are all these people I see around this place your friends?\"\n\nThey both answered: \"They are our relatives--uncles, aunts, and\ncousins to the spirit, who seems to have adopted you either as husband\nor brother.\"\n\n\"Will they do your bidding in everything?\" he asked.\n\nThey answered that they could be relied upon. He directed them to\nbuild a large _lanai_, or arbor, to be entirely covered with ferns,\nginger, maile, and ieie--the sweet and odorous foliage greens of\nthe islands. An altar was to be erected at one end of the lanai and\nappropriately decorated. The order was willingly carried out, men,\nwomen, and children working with a will, so that the whole structure\nwas finished in a couple of hours.\n\nEleio now directed the hog to be cooked. He also ordered cooked\nred and white fish, red, white, and black cocks, and bananas of the\nlele and maoli varieties, to be placed on the altar. He ordered all\nwomen and children to enter their houses and to assist him with their\nprayers; all pigs, chickens, and dogs to be tied in dark huts to keep\nthem quiet, and that the most profound silence should be kept. The\nmen at work were asked to remember their gods, and to invoke their\nassistance for Eleio. He then started for Hana, pulled up a couple\nof bushes of awa of Kaeleku, famous for its medicinal properties,\nand was back again before the hog was cooked. The awa was prepared,\nand when the preparations for the feast were complete and set out,\nhe offered everything to his gods and begged assistance in what he\nwas about to perform.\n\nIt seems the spirit of the girl had been lingering near him all\nthe time, seeming to be attached to him, but of course invisible\nto every one. When Eleio had finished his invocation he turned and\ncaught the spirit, and, holding his breath and invoking the gods,\nhe hurried to the puoa, followed by the parents, who now began to\nunderstand that he was going to try the _kapuku_ (or restoration to\nlife of the dead) on their daughter. Arriving at the puoa, he placed\nthe spirit against the insteps of the girl and pressed it firmly in,\nmeanwhile continuing his invocation. The spirit entered its former\ntenement kindly enough until it came to the knees, when it refused\nto go any further, as from there it could perceive that the stomach\nwas beginning to decompose, and it did not want to be exposed to\nthe pollution of decaying matter. But Eleio, by the strength of his\nprayers, was enabled to push the spirit up past the knees till it\ncame to the thigh bones, when the refractory spirit again refused to\nproceed. He had to put additional fervor into his prayers to overcome\nthe spirit's resistance, and it proceeded up to the throat, when there\nwas some further check; by this time the father, mother, and male\nrelatives were all grouped around anxiously watching the operation,\nand they all added the strength of their petitions to those of Eleio,\nwhich enabled him to push the spirit past the neck, when the girl\ngave a sort of crow. There was now every hope of success, and all\nthe company renewed their prayers with redoubled vigor. The spirit\nmade a last feeble resistance at the elbows and wrists, which was\ntriumphantly overborne by the strength of the united prayers. Then\nit quietly submitted, took complete possession of the body, and\nthe girl came to life. She was submitted to the usual ceremonies\nof purification by the local priest, after which she was led to\nthe prepared lanai, when kahuna, maid, parents, and relatives had a\njoyous reunion. Then they feasted on the food prepared for the gods,\nwho were only supposed to absorb the spiritual essence of things,\nleaving the grosser material parts to their devotees, who, for the\ntime being, are considered their guests.\n\nAfter the feast the feather cloak, kapas, and fine mats were brought\nand displayed to Eleio; and the father said to him: \"Take the woman\nthou hast restored and have her for wife, and remain here with us; you\nwill be our son and will share equally in the love we have for her.\"\n\nBut our hero, with great self-denial and fidelity, said: \"No, I accept\nher as a charge, but for wife, she is worthy to be one for a higher\nthan I. If you will trust her to me, I will take her to my master,\nfor by her beauty and charms she is worthy to be the queen of our\nlovely island.\"\n\nThe father answered: \"She is yours to do with as you will. It is as\nif you had created her, for without you, where would she be now? We\nonly ask this, that you always remember that you have parents and\nrelatives here, and a home whenever you choose.\"\n\nEleio then asked that the feather cloak be finished for him before he\nreturned to his master. All who could work at feathers set about it\nat once, including the fair girl restored to life; and he now learned\nthat she was called Kanikaniaula.\n\nWhen it was completed he set out on his return to Lahaina accompanied\nby the girl, and taking the feather cloak and the remaining awa he\nhad not used in his incantations. They travelled slowly according\nto the strength of Kanikaniaula, who now in the body could not equal\nthe speed she had displayed as a spirit.\n\nArriving at Launiupoko, Eleio turned to her and said: \"You wait and\nhide here in the bushes while I go on alone. If by sundown I do not\nreturn, I shall be dead. You know the road by which we came; then\nreturn to your people. But if all goes well with me I shall be back\nin a little while.\"\n\nHe then went on alone, and when he reached Makila, on the confines of\nLahaina, he saw a number of people heating an _imu_, or underground\noven. On perceiving him they started to bind and roast him alive,\nsuch being the orders of the King, but he ordered them away with the\nrequest, \"Let me die at the feet of my master.\" And thus he passed\nsuccessfully the imu heated for him.\n\nWhen he finally stood before Kakaalaneo, the latter said to him:\n\"How is this? Why are you not cooked alive, as I ordered? How came\nyou to pass my lunas?\"\n\nThe kukini answered: \"It was the wish of the slave to die at the feet\nof his master, if die he must; but if so, it would be an irreparable\nloss to you, my master, for I have that with me that will cause your\nname to be renowned and handed down to posterity.\"\n\n\"And what is that?\" questioned the King.\n\nEleio then unrolled his bundle and displayed to the astonished gaze\nof the King and courtiers the glories of a feather cloak, before\nthen unheard of on the islands. Needless to say, he was immediately\npardoned and restored to royal favor, and the awa he had brought from\nHana was reserved for the King's special use in his offerings to the\ngods that evening.\n\nWhen the King heard the whole story of Eleio's absence, and that the\nfair original owner was but a short way off, he ordered her to be\nimmediately brought before him that he might express his gratitude\nfor the wonderful garment. When she arrived, he was so struck with her\nbeauty and modest deportment that he ask her to become his Queen. Thus,\nsome of the highest chiefs of the land traced their descent from\nKakaalaneo and Kanikaniaula. The original feather cloak, known as the\n\"_Ahu o Kakaalaneo_,\" is said to be in the possession of the Pauahi\nBishop Museum. At one time it was used on state occasions as _pa-u_,\nor skirt, by Princess Nahienaena, own sister of the second and third\nKamehame-has.\n\nThe ahuulas of the ancient Hawaiians were of fine netting, entirely\ncovered, with feathers woven in. These were either of one color and\nkind or two or three different colors outlining patterns. The feathers\nwere knotted by twos or threes with twisted strands of the olona, the\nprocess being called _uo_. They were then woven into the foundation\nnetting previously made the exact shape and size wanted. The whole\nprocess of feather cloak making was laborious and intricate, and\nthe making of a cloak took a great many years. And as to durability,\nlet the cloak of Kalaalaneo, now several centuries old, attest.\n\n\n\n\nXV\n\nKAALA AND KAAIALII\n\nA LEGEND OF LANAI\n\n_W. M. Gibson_\n\n\nBordering upon the land of Kealia, on the southwest coast of Lanai,\nwhere was _pahonua_ or place of refuge, are the remains of Kaunolu, an\nancient _heiau_, or temple. Its ruins lie within the mouth of a deep\nravine, whose extending banks run out into the sea and form a bold,\nbluff-bound bay. On the top of the western bank there is a stone-paved\nplatform, called the _kuaha_. Outside of this, and separated by a\nnarrow alley-way, there runs a broad high wall, which quite encircles\nthe kuaha. Other walls and structures lead down the bank, and the\nslope is terraced and paved down to the tide-worn stones of the shore.\n\nAt the beach there is a break; a great block of the bluff has been rent\naway by some convulsion of nature, and stands out like a lone tower,\ndivided from the main by a gulf of the sea. Its high walls beetle from\ntheir tops, upon which neither man nor goat can climb. But you can\nbehold on the flat summit of this islet bluff, portions of ancient\nwork, of altars and walls, and no doubt part of the mainland temple,\nto which this fragment once was joined. But man can visit this lone\ntower's top no more, and his feet can never climb its overhanging\nwalls.\n\nInland from the temple there are many remains of the huts of the\npeople of the past. The stone foundations, the inclosures for swine,\nthe round earth ovens, and other traces of a throng of people cover\nmany acres of beach and hillside. This was a town famed as an abode of\ngods and a refuge for those who fled for their lives; but it drew its\npeople mainly through the fame of its fishing-ground, which swarmed\nwith the varied life of the Hawaiian seas.\n\nTo this famed fishing-ground came the great hero of Hawaii to tax\nthe deep, when he had subdued this and the other isles. He came with\nhis fleets of war canoes; with his faithful _koas_, or fighting men,\nwith his chiefs, and priests, and women, and their trains. He had a\nhouse here. Upon the craggy bluff that forms the eastern bank of the\nbay there is a lonely _pa_, or wall, and stones of an ancient fort,\noverlooking the temple, town, and bay.\n\nKamehameha came to Kealia for sport rather than for worship. Who so\nloved to throw the maika ball, or hurl the spear, or thrust aside the\nmany javelins flung at his naked chest, as the chief of Kohala? He\nrode gladly on the crest of the surf waves. He delighted to drive his\ncanoe alone out into the storm. He fought with the monsters of the\ndeep, as well as with men. He captured the great shark that abounds\nin the bay, and he would clutch in the fearful grip of his hands the\ndeadly eel or snake of these seas, the terror of fishes and men.\n\nWhen this warrior king came to Kaunolu, the islanders thronged to\nthe shore to pay homage to the great chief, and to lay at the feet\nof their sovereign, as was their wont, the products of the isle:\nthe taro, the yam, the hala, the cocoanut, ohelo, banana, and sweet\npotato. They piled up a mound of food before the door of the King's\npakui, along with a clamorous multitude of fat poi-fed dogs, and of\nfathom-long swine.\n\nBesides this tribute of the men, the workers of the land, the women\nfilled the air with the sweet odors of their floral offerings. The\nmaidens were twined from head to waist with _leis_ or wreaths of\nthe _na-u_, which is Lanai's own lovely jessamine--a rare gardenia,\nwhose sweet aroma loads the breeze, and leads you to the bush when\nseeking it afar off. These garlands were fastened to the plaited pili\nthatch of the King's pakui; they were placed on the necks of the young\nwarriors, who stood around the chief; and around his royal brows they\ntwined an odorous crown of maile.\n\nThe brightest of the girlish throng who stood before the dread Lord\nof the Isles was Kaala, or Sweet Scented, whose fifteen suns had just\nburnished her sweet brown face with a soft golden gloss; and her large,\nround, tender eyes knew yet no wilting fires. Her neck and arms, and\nall of her young body not covered by the leafy pa-u, was tinted with\na soft sheen like unto a rising moon. Her skin glowed with the glory\nof youth, and mingled its delicate odor of health with the blooms of\nthe groves, so that the perfume of her presence received fittingly\nthe name of Fragrance.\n\nIn those rude days the island race was sound and clean. The supple\nround limbs were made bright and strong by the constant bath and the\ntemperate breeze. They were not cumbered with clothing; they wore no\nlong, sweating gowns, but their smooth, shining skins reflected back\ntheir sun, which gave them such a rich and dusky charm.\n\nPerhaps such a race cannot long wear all our gear and live. They are\nbest clothed with sea foam, or with the garlands of their groves. How\nsweetly blend the brown and green; and when young, soft, amber-tinted\ncheeks, glowing with the crimson tide beneath, are wreathed with\nthe odorous evergreens of the isles, you see the poesy of our kind,\nand the sweet, wild grace that dwelt in the Eden Paradise.\n\nThe sweet Kaala stood mindless of harm, as the playful breeze rustled\nthe long blades of the la-i (_dracaena_) leaves, hanging like a bundle\nof green swords from her waist; and as they twirled and fluttered in\nthe air, revealed the soft, rounded form, whose charm filled the eye\nand heart of one who stood among the braves of the great chief--the\nheart of the stout young warrior Kaaialii.\n\nThis youth had fought in the battle of Maunalei, Lanai's last bloody\nfight. With his long-reaching spear, wielded with sinewy arms, he urged\nthe flying foe to the top of a fearful cliff, and mocking the cries of\na huddled crowd of panic-scared men, drove them with thrusts and shouts\ntill they leaped like frightened sheep into the jaws of the deep,\ndark chasm, and their torn corpses strewed the jagged stones below.\n\nKaaialii, like many a butcher of his kind, was comely to see. With the\nlion's heart, he had the lion's tawny hue. A swart grace beamed beneath\nhis curling brows. He had the small, firm hand to throttle or caress,\nand eyes full of fire for hate or love; and love's flame now lit the\nface of the hero of the bloody leap, and to his great chief he said,\n\"O King of all the isles, let this sweet flower be mine, rather than\nthe valley thou gavest me for my domain.\"\n\nSaid Kamehameha: \"You shall plant the Lanai jessamine in the valley\nI gave you in Kohala. But there is another who claims our daughter,\nwho is the stout bone-breaker, the scarred Mailou. My spearman of\nMaunalei can have no fear; and you shall wrestle with him; and let\nthe one whose arms can clasp the girl after the fight carry her to\nhis house, where one kapa shall cover the two.\"\n\nThe poor maid, the careless gift of savage power, held up her clasped\nhands with a frightened gesture at the dread name of the breaker of\nbones; for she had heard how he had sucked the breath of many a dainty\nbloom like her, then crunched the wilted blossom with sinews of hate,\nand flung it to the sharks.\n\nAnd the Lanai maiden loved the young chief of Hawaii. He had indeed\npierced her people, but only the tender darts of his eyes had wounded\nher. Turning to him, she looked her savage, quick, young love, and\nsaid, \"O Kaaialii, may thy grip be as sure as thy thrust. Save me\nfrom the bloody virgin-eater, and I will catch the squid and beat\nthe kapa for thee all my days.\"\n\nThe time of contest approached. The King sat under the shade of a\nleafy _kou_, the royal tree of the olden time, which has faded away\nwith the chiefs it once did shelter. On the smooth shell floor,\ncovered with the hala mat, stood the bare-limbed braves, stripped\nto the malo, who with hot eyes of hate shot out their rage of lust\nand blood, and stretched out their strangling arms. They stood,\nbeating with heavy fists their broad, glossy chests of bronze, and\ngrinning face to face, they glowered their savage wish to kill. Then,\nwith right foot advanced, and right arm uplifted, they pause to shout\ntheir gage of battle, and tell to each how they would maim and tear,\nand kill, and give each other's flesh for food to some beastly maw.\n\nAnd now, each drawing near to each, with arms uplifted, and outspread\npalms with sinewy play, like nervy claws trying to clutch or grip,\nthey seek a chance for a deadly clinch. And swift the scarred\nchild-strangler has sprung with his right to the young spear-man's\nthroat, who as quickly hooks the lunging arm within the crook of his,\nand with quick, sledge-like blow breaks the shoulder arm-bone.\n\nWith fury the baffled bone-breaker grips with the uncrippled hand;\nbut now two stout young arms, tense with rage, soon twist and break\nthe one unaided limb. Then with limp arms the beaten brute turns to\nflee; but swift hate is upon him, and clutches him by the throat; and\npressing him down, the hero of Kaala holds his knee to the hapless\nwretch's back, and with knee bored into the backward bended spine,\nhe strains and jerks till the jointed bones snap and break, and the\ndread throttler of girls and babes lies prone on the mat, a broken\nand bloody corpse.\n\n\"Good!\" cried the King. \"Our son has the strength of Kanekoa. Now let\nour daughter soothe the limbs of her lover. Let her stroke his skin,\npress his joints, and knead his back with the loving grip and touch\nof the lomilomi. We will have a great bake, with the hula and song;\nand when the feast is over, then shall they be one.\"\n\nA line of women squat down. They crone their wild refrain, praising\nthe one who wins in strife and love. They seize in their right hand\nthe hula gourd, clattering with pebbles inside. They whirl it aloft,\nthey shake, they swing, they strike their palms, they thump the mat;\nand now with supple joints they twirl their loins, and with heave\nand twist, and with swing and song, the savage dance goes on.\n\nKaala stood up with the maiden throng, the tender, guarded gifts of\nkings. They twined their wreaths, they swayed, and posed their shining\narms; and flapping with their hands their leafy skirts, revealed their\nrounded limbs. This fires the gaze of men, and the hero of the day with\nflaming eyes, springs and clasps his love, crying as he bears her away:\n\"Thou shalt dance in my hut in Kohala for me alone, forever!\"\n\nAt this, a stout yet grizzled man of the isle lifts up his voice and\nwails: \"Kaala, my child, is gone. Who shall soothe my limbs when I\nreturn from spearing the ohua? And who shall feed me with taro and\nbreadfruit like the chief of Olowalu, when I have no daughter to give\naway? I must hide from the chief or I die.\" And thus wailed out Opunui,\nthe father of Kaala.\n\nBut a fierce hate stirred the heart of Opunui. His friend was driven\nover the cliff at Maunalei, and he himself had lived only by crawling\nat the feet of the slayer. He hid his hate, and planned to save\nhis girl and balk the killer of his people. He said in his heart,\n\"I will hide her in the sea, and none but the fish gods and I shall\nknow where the ever-sounding surf surges over Kaala.\"\n\nNow, in the morn, when the girl with ruddy brown cheeks, and glowing\nwith the brightening dawn of love, stood in the doorway of the lodge\nof her lord, and her face was sparkling with the sheen from the sun,\nher sire in humble guise stood forth and said, \"My child, your mother\nat Mahana is dying. Pray you, my lord, your love, that you may see\nher once more before his canoe shall bear you to his great land.\"\n\n\"Alas!\" said the tender child, \"since when is Kalani ill? I shall\ncarry to her this large sweet fish speared by my lord; and when I have\nrubbed her aching limbs, she will be well again with the love touch\nof her child. Yes, my lord will let me go. Will you not, O Kaaialii;\nwill you not let me go to give my mother a last embrace, and I shall\nbe back again before the moon has twice spanned the bay?\"\n\nThe hero clasped his young love with one stout twining arm, and gazing\ninto her eyes, he with a caressing hand put back from her brow her\nshining hair, and thus to his heart's life he spoke: \"O my sweet\nflower, how shall I live without thee, even for this day's march of\nthe sun? For thou art my very breath, and I shall pant and die like\na stranded fish without thee. But no, let me not say so. Kaaialii is\na chief who has fought men and sharks; and he must not speak like\na girl. He too loves his mother, who looks for him in the valley\nof Kohala; and shall he deny thy mother, to look her last upon the\nsweet face and the tender limbs that she fed and reared for him? Go,\nmy Kaala. But thy chief will sit and watch with a hungering heart,\ntill thou come back to his arms again.\"\n\nAnd the pretty jessamine twined her arms around his neck, and laying\nher cheek upon his breast said, with upturned tender glances, \"O my\nchief, who gavest me life and sweet joy; thy breath is my breath;\nthy eyes are my sweetest sight; thy breast is my only resting-place;\nand when I go away, I shall all the way look back to thee, and go\nslowly with a backward turned heart; but when I return to thee,\nI shall have wings to bear me to my lord.\"\n\n\"Yes, my own bird,\" said Kaaialii, \"thou must fly, but fly swiftly\nin thy going as well as in thy coming; for both ways thou fliest to\nme. When thou art gone I shall spear the tender ohua fish, I shall bake\nthe yam and banana, and I will fill the calabash with sweet water,\nto feed thee, my heart, when thou shalt come; and thou shalt feed me\nwith thy loving eyes.\n\n\"Here, Opunui! take thy child. Thou gavest life to her, but now she\ngives life to me. Bring her back all well, ere the sun has twice\nrisen. If she come not soon, I shall die; but I should slay thee\nbefore I die; therefore, O Opunui, hasten thy going and thy coming,\nand bring back my life and love to me.\"\n\nAnd now the stern hero unclasped the weeping girl. His eye was calm,\nbut his shut lips showed the work within of a strong and tender heart\nof love. He felt the ache of a larger woe than this short parting. He\npressed the little head between his palms; he kissed the sobbing lips\nagain and again; he gave one strong clasp, heart to heart, and then\nquickly strode away.\n\nAs Kaala tripped along the stony up-hill path, she glanced backward\non her way, to get glimpses of him she loved, and she beheld her\nchief standing on the topmost rock of the great bluff overhanging the\nsea. And still as she went and looked, still there he stood; and when\non the top of the ridge and about to descend into the great valley,\nshe turned to look her last, still she saw her loving lord looking\nup to her.\n\nThe silent sire and the weeping child soon trod the round, green vale\nof Palawai. She heeded not now to pluck, as was her wont, the flowers\nin her path; but thought how she should stop a while, as she came\nback, to twine a wreath for her dear lord's neck. And thus this sad\nyoung love tripped along with innocent hope by the moody Opunui's side.\n\nThey passed through the groves of Kalulu and Kumoku, and then the\nman swerved from the path leading to Mahana and turned his face again\nseaward. At this the sad and silent child looked up into the face of\nher grim and sullen sire and said: \"O father, we shall not find mother\non this path, but we shall lose our way and come to the sea once more.\"\n\n\"And thy mother is by the sea, by the bay of Kaumalapau. There\nshe gathers limpets on the rocks. She has dried a large squid for\nthee. She has pounded some taro and filled her calabash with poi,\nand would feed thee once more. She is not sick; but had I said she\nwas well, thy lord would not have let thee go; but now thou art on\nthe way to sleep with thy mother by the sea.\"\n\nThe poor weary girl now trudged on with a doubting heart. She glanced\nsadly at her dread sire's moody eye. Silent and sore she trod the stony\npath leading down to the shore, and when she came to the beach with\nnaught in view but the rocks and sea, she said with a bursting heart,\n\"O my father, is the shark to be my mother, and I to never see my\ndear chief any more?\"\n\n\"Hear the truth,\" cried Opunui. \"Thy home for a time is indeed in the\nsea, and the shark shall be thy mate, but he shall not harm thee. Thou\ngoest down where the sea god lives, and he shall tell thee that the\naccursed chief of the bloody leap shall not carry away any daughter\nof Lanai. When Kaaialii has sailed for Kohala then shall the chief\nof Olowalu come and bring thee to earth again.\"\n\nAs the fierce sire spoke, he seized the hand of Kaala, and unheeding\nher sobs and cries, led her along the rugged shore to a point eastward\nof the bay, where the beating sea makes the rocky shore tremble beneath\nthe feet. Here was a boiling gulf, a fret and foam of the sea, a roar\nof waters, and a mighty jet of brine and spray from a spouting cave\nwhose mouth lay deep beneath the battling tide.\n\nSee yon advancing billow! The south wind sends it surging along. It\nrears its combing, whitening crest, and with mighty, swift-rushing\nvolume of angry green sea, it strikes the mouth of the cave; it drives\nand packs the pent-up air within, and now the tightened wind rebounds,\nand driving back the ramming sea, bursts forth with a roar as the\nhuge spout of sea leaps upward to the sky, and then comes curving\ndown in gentle silver spray.\n\nThe fearful child now clasped the knees of her savage sire. \"Not there,\nO father,\" she sobbed and wailed. \"The sea snake (the _puhi_) has his\nhome in the cave, and he will bite and tear me, and ere I die, the\ncrawling crabs will creep over me and pick out my weeping eyes. Alas,\nO father, better give me to the shark, and then my cry and moan will\nnot hurt thine ear.\"\n\nOpunui clasped the slender girl with one sinewy arm, and with a\nbound he leaped into the frothed and fretted pool below. Downward\nwith a dolphin's ease he moved, and with his free arm beating back\nthe brine, moved along the ocean bed into the sea cave's jagged jaws;\nand then stemming with stiffened sinew the wind-driven tide, he swam\nonward till he struck a sunless beach and then stood inside the cave,\nwhose mouth is beneath the sea.\n\nHere was a broad, dry space with a lofty, salt-icicled roof. The\ngreen, translucent sea, as it rolled back and forth at their feet,\ngave to their brown faces a ghastly white glare. The scavenger crabs\nscrambled away over the dank and dripping stones, and the loathsome\nbiting eel, slowly reached out its well-toothed, wide-gaping jaw to\ntear the tender feet that roused it from its horrid lair, where the\ndread sea god dwelt.\n\nThe poor hapless girl sank down upon this gloomy shore and cried,\nclinging to the kanaka's knee: \"O father, beat out my brains with\nthis jagged stone, and do not let the eel twine around my neck, and\ntrail with a loathsome, slimy, creeping crawl over my body before I\ndie. Oh! the crabs will pick and tear me before my breath is gone.\"\n\n\"Listen,\" said Opunui. \"Thou shalt go back with me to the warm sunny\nair. Thou shalt tread again the sweet-smelling flowery vale of Palawai,\nand twine thy neck with wreaths of scented jessamine, if thou wilt\ngo with me to the house of the chief of Olowalu and there let thy\nbloody lord behold thee wanton with thy love in another chief's arms.\"\n\n\"Never,\" shouted the lover of Kaaialii, \"never will I meet any clasp\nof love but that of my own chief. If I cannot lay my head again upon\nhis breast, I will lay it in death upon these cold stones. If his\narm shall never again draw me to his heart, then let the eel twine my\nneck and let him tear away my cheeks rather than that another beside\nmy dear lord shall press my face.\"\n\n\"Then let the eel be thy mate,\" cried Opunui, as he roughly unclasped\nthe tender arms twined around his knees; \"until the chief of Olowalu\ncomes to seize thee, and carry thee to his house in the hills of\nMaui. Seek not to leave the cave. Thou knowest that with thy weak\narms, thou wilt tear thyself against the jagged rocks in trying to\nswim through the swift flowing channel. Stay till I send for thee,\nand live.\" Then dashing out into the foaming gulf with mighty buffeting\narms he soon reached the upper air.\n\nAnd Kaaialii stood upon the bluff, looking up to the hillside path\nby which his love had gone, long after her form was lost to view in\nthe interior vales. And after slight sleep upon his mat, and walking\nby the shore that night, he came at dawn and climbed the bluff again\nto watch his love come down the hill. And as he gazed he saw a leafy\nskirt flutter in the wind, and his heart fluttered to clasp his little\ngirl; but as a curly brow drew near, his soul sank to see it was not\nhis love, but her friend Ua (rain) with some sad news upon her face.\n\nWith hot haste and eager asking eyes does the love-lorn chief meet the\nmaiden messenger, and cries, \"Why does Kaala delay in the valley? Has\nshe twined wreaths for another's neck for me to break? Has a wild\nhog torn her? Or has the anaana prayer of death struck her heart,\nand does she lie cold on the sod of Mahana? Speak quickly, for thy\nface kills me, O Ua!\"\n\n\"Not thus, my lord,\" said the weeping girl, as the soft shower fell\nfrom Ua's sweet eyes. \"Thy love is not in the valley; and she has\nnot reached the hut of her mother Kalani. But kanakas saw from the\nhills of Kalulu her father lead her through the forest of Kumoku;\nsince then our Kaala has not been seen, and I fear has met some fate\nthat is to thwart thy love.\"\n\n\"Kaala lost? The blood of my heart is gone!\" He hears no more! The\nfierce chief, hot with baffled passion, strikes madly at the air,\nand dashes away, onward up the stony hill; and upward with his stout\nyoung savage thews, he bounds along without halt or slack of speed\ntill he reaches the valley's rim, then rushes down its slopes.\n\nHe courses over its bright green plains. He sees in the dusty path some\nprints that must be those of the dear feet he follows now. His heart\nfeels a fresh bound; he feels neither strain of limb nor scantness\nof breath, and, searching as he runs, he descries before him in the\nplain the deceitful sire alone.\n\n\"Opunui,\" he cries, \"give me Kaala, or thy life!\" The stout, gray\nkanaka looks to see the face of flame and the outstretched arms,\nand stops not to try the strength of his own limbs, or to stay for\nany parley, but flies across the valley, along the very path by which\nthe fierce lover came; and with fear to spur him on, he keeps well\nbefore his well blown foe.\n\nBut Kaaialii is now a god; he runs with new strung limbs, and presses\nhard this fresh-footed runner of many a race. They are within two\nspears' length of each other's grip upon the rim of the vale; and\nhot with haste the one, and with fear the other, they dash along the\nrugged path of Kealia, and rush downward to the sea. They bound o'er\nthe fearful path of clinkers. Their torn feet heed not the pointed\nstones. The elder seeks the shelter of the taboo; and now, both\nroused by the outcries of a crowd that swarm on the bluffs around,\nthey put forth their remaining strength and strive who shall gain\nfirst the entrance to the sacred wall of refuge.\n\nFor this the hunted sire strains his fast failing nerve; and the\nyouth with a shout quickens his still tense limbs. He is within a\nspear's length; he stretches out his arms. Ha, old man! he has thy\nthroat within his grip. But no, the greased neck slips the grasp;\nthe wretch leaps for his dear life, he gains the sacred wall, he\nbounds inside, and the furious foe is stopped by the staves of priests.\n\nThe baffled chief lies prone in the dust, and curses the gods and\nthe sacred taboo. After a time he is led away to his hut by friends;\nand then the soothing hands of Ua rub and knead the soreness out\nof his limbs. And when she has set the calabash of poi before him\nalong with the relishing dry squid, and he has filled himself and\nis strong again, he will not heed any entreaty of chief or friends;\nnot even the caressing lures of Ua, who loves him; but he says,\n\"I will go and seek Kaala; and if I find her not, I die.\"\n\nAgain the love-lorn chief seeks the inland. He shouts the name of\nhis lost love in the groves of Kumoku, and throughout the forest of\nMahana. Then he roams through the cloud-canopied valley of Palawai;\nhe searches among the wooded canyons of Kalulu, and he wakes the\nechoes with the name of Kaala in the gorge of the great ravine\nof Maunalei. He follows this high walled barranca over its richly\nflowered and shaded floor; and also along by the winding stream,\nuntil he reaches its source, an abrupt wall of stone, one hundred feet\nhigh, and forming the head of the ravine. From the face of this steep,\ntowering rock, there exudes a sweet, clear rain, a thousand trickling\nrills of rock-filtered water leaping from points of fern and moss,\nand filling up an ice cold pool below, at which our weary chief gladly\nslaked his thirst. The hero now clambers the steep walls of the gorge,\nimpassable to the steps of men in these days; but he climbs with toes\nthrust in crannies, or resting on short juts and points of rock; and\nhe pulls himself upward by grasping at out-cropping bushes and strong\ntufts of fern. And thus with stout sinew and bold nerve the fearless\nspearman reaches the upper land from whence he had, in his day of\ndevouring rage, hurled and driven headlong the panic-stricken foe.\n\nAnd now he runs on over the lands of Paomai, through the wooded dells\nof the gorge of Kaiholena, and onward across Kaunolu and Kalulu,\nuntil he reaches the head spring of sacred Kealia called Waiakekua;\nand here he gathered bananas and ohelo berries; and as he stayed his\nhunger with the pleasant wild fruit, he beheld a white-haired priest\nof Kaunolu, bearing a calabash of water.\n\nThe aged priest feared the stalwart chief, because he was not upon his\nown sacred ground, under the safe wing of the taboo; and therefore\nhe bowed low and clasped the stout knees, and offered the water to\nslake the thirst of the sorrowing chief. But Kaaialii cried out:\n\"I thirst not for water, but for the sight of my love. Tell me where\nshe is hid, and I will bring thee hogs and men for the gods.\" And to\nthis the glad priest replied:\n\n\"Son of the stout spear! I know thou seekest the sweet Flower of\nPalawai; and no man but her sire has seen her resting-place; but I\nknow that thou seekest in vain in the groves, and in the ravines,\nand in this mountain. Opunui is a great diver and has his dens in the\nsea. He leaves the shore when no one follows, and he sleeps with the\nfish gods, and thou wilt find thy love in some cave of the rock-bound\nsouthern shore.\"\n\nThe chief quickly turns his face again seaward. He descends the deep\nshaded pathway of the ravine of Kaunolu. He winds his way through\nshaded thickets of ohia, sandalwood, the yellow mamani, the shrub\nviolet, and the fragrant na-u. He halted not as he reached the plain\nof Palawai, though the ever overhanging canopy of cloud that shades\nthis valley of the mountain cooled his weary feet. These upper\nlands were still, and no voice was heard by the pili grass huts,\nand the maika balls and the wickets of the bowling alley of Palawai\nstood untouched, because all the people were with the great chief by\nthe shore of Kaunolu; and Kaaialii thought that he trod the flowery\npathway of the still valley alone.\n\nBut there was one who, in soothing his strained limbs after he fell by\nthe gateway of the temple, had planted strong love in her own heart;\nand she, Ua, with her lithe young limbs, had followed this sorrowing\nlord through all his weary tramp, even through the gorges, and over\nthe ramparts of the hills, and she was near the sad, wayworn chief\nwhen he reached the southern shore.\n\nThe weary hero only stayed his steps when he reached the brow of the\ngreat bluff of Palikaholo. The sea broke many hundred feet below where\nhe stood. The gulls and screaming boatswain birds sailed in mid-air\nbetween his perch and the green waves. He looked up the coast to his\nright, and saw the lofty, wondrous sea columns of Honopu. He looked\nto the left, and beheld the crags of Kalulu, but nowhere could he\nsee any sign which should tell him where his love was hid away.\n\nHis strong, wild nature was touched by the distant sob and moan\nof the surf. It sang a song for his sad, savage soul. It roused up\nbefore his eyes other eyes, and lips, and cheeks, and clasps of tender\narms. His own sinewy ones he now stretched out wildly in the mocking\nair. He groaned, and sobbed, and beat his breast as he cried out,\n\"Kaala! O Kaala! Where art thou? Dost thou sleep with the fish gods,\nor must I go to join thee in the great shark's maw?\"\n\nAs the sad hero thought of this dread devourer of many a tender\nchild of the isles, he hid his face with his hands,--looking with\nself-torture upon the image of his soft young love, crunched, bloody\nand shrieking, in the jaws of the horrid god of the Hawaiian seas;\nand as he thought and waked up in his heart the memories of his love,\nhe felt that he must seek her even in her gory grave in the sea.\n\nThen he looks forth again, and as he gazes down by the shore his\neyes rest upon the spray of the blowing cave near Kaumalapau. It\nleaps high with the swell which the south wind sends. The white mist\ngleams in the sun. Shifting forms and shades are seen in the varied\nplay of the up-leaping cloud. And as with fevered soul he glances,\nhe sees a form spring up in the ever bounding spray.\n\nHe sees with his burning eyes the lines of the sweet form that twines\nwith tender touch around his soul. He sees the waving hair, that\nmingles on his neck with his own swart curls. He sees,--he thinks he\nsees,--in the leap and play of sun-tinted spray, his love, his lost\nKaala; and with hot foot he rushes downward to the shore.\n\nHe stands upon the point of rock whence Opunui sprang. He feels the\nthrob beneath his feet of the beating, bounding tide. He sees the fret\nand foam of the surging gulf below the leaping spray, and is wetted\nby the shore-driven mist. He sees all of this wild, working water,\nbut he does not see Kaala.\n\nAnd yet he peers into this mad surf for her he seeks. The form that\nhe has seen still leads him on. He will brave the sea god's wrath;\nand he fain would cool his brow of flame in the briny bath. He thinks\nhe hears a voice sounding down within his soul; and cries, \"Where art\nthou, O Kaala? I come, I come!\" And as he cries, he springs into the\nwhite, foaming surge of this ever fretted sea.\n\nAnd one was near as the hero sprang; even Ua, with the clustering\ncurls. She loved the chief; she did hope that when his steps were\nstayed by the sea, and he had mingled his moan with the wild waters'\nwail, that he would turn once more to the inland groves, where she\nwould twine him wreaths, and soothe his limbs, and rest his head upon\nher knees; but he has leaped for death, he comes up no more. And\nUa wailed for Kaaialii; and as the chief rose no more from out the\nlashed and lathered sea, she cried out, \"_Auwe ka make_!\" (Alas,\nhe is dead!) And thus wailing and crying out, and tearing her hair,\nshe ran back over the bluffs, and down the shore to the tabooed ground\nof Kealia, and wailing ever, flung herself at the feet of Kamehameha.\n\nThe King was grieved to hear from Ua of the loss of his young\nchief. But the priest Papalua standing near, said: \"O Chief of Heaven,\nand of all the isles; there where Kaaialii has leaped is the sea den\nof Opunui, and as thy brave spearman can follow the turtle to his\ndeep sea nest, he will see the mouth of the cave, and in it, I think,\nhe will find his lost love, Kaala, the flower of Palawai.\"\n\nAt this Ua roused up. She called to her brother Keawe, and laying\nhold on him, pulled him toward the shore, crying out, \"To thy canoe,\nquick! I will help thee to paddle to Kaumalapau.\" For thus she could\nreach the cave sooner than by the way of the bluffs. And the great\nchief also following, sprang into his swiftest canoe, and helping\nas was his wont, plunged his blade deep into the swelling tide,\nand bounded along by the frowning shore of Kumoku.\n\nWhen Kaaialii plunged beneath the surging waters, he became at once\nthe searching diver of the Hawaiian seas; and as his keen eye peered\nthroughout the depths, he saw the portals of the ocean cave into\nwhich poured the charging main. He then, stemming with easy play of\nhis well-knit limbs the suck and rush of the sea, shot through the\ncurrent of the gorge; and soon stood up upon the sunless strand.\n\nAt first he saw not, but his ears took in at once a sad and piteous\nmoan,--a sweet, sad moan for his hungry ear, of the voice of her he\nsought. And there upon the cold, dank, dismal floor he could dimly\nsee his bleeding, dying love. Quickly clasping and soothing her, he\nlifted her up to bear her to the upper air; but the moans of his poor\nweak Kaala told him she would be strangled in passing through the sea.\n\nAnd as he sat down, and held her in his arms, she feebly spoke: \"O my\nchief, I can die now! I feared that the fish gods would take me, and\nI should never see thee more. The eel bit me, and the crabs crawled\nover me, and when I dared the sea to go and seek thee, my weak arms\ncould not fight the tide; I was torn against the jaws of the cave,\nand this and the fear of the gods have so hurt me, that I must die.\"\n\n\"Not so, my love,\" said the sad and tearful chief. \"I am with thee\nnow. I give thee the warmth of my heart. Feel my life in thine. Live,\nO my Kaala, for me. Come, rest and be calm, and when thou canst hold\nthy breath I will take thee to the sweet air again, and to thy valley,\nwhere thou shalt twine wreaths for me.\" And thus with fond words and\ncaresses he sought to soothe his love.\n\nBut the poor girl still bled as she moaned; and with fainter voice\nshe said, \"No, my chief, I shall never twine a wreath, but only my\narms once more around thy neck.\" And feebly clasping him, she said\nin sad, sobbing, fainting tones, \"Aloha, my sweet lord! Lay me among\nthe flowers by Waiakeakua, and do not slay my father.\"\n\nThen, breathing moans and murmurs of love, she lay for a time weak\nand fainting upon her lover's breast, with her arms drooping by her\nside. But all at once she clasps his neck, and with cheek to cheek,\nshe clings, she moans, she gasps her last throbs of love and passes\naway; and her poor torn corse lies limp within the arms of the\nlove-lorn chief.\n\nAs he cries out in his woe there are other voices in the cave. First\nhe hears the voice of Ua speaking to him in soothing tones as she\nstoops to the body of her friend; and then in a little while he hears\nthe voice of his great leader calling to him and bidding him stay\nhis grief. \"O King of all the Seas,\" said Kaaialii, standing up and\nleaving Kaala to the arms of Ua, \"I have lost the flower thou gavest\nme; it is broken and dead, and I have no more joy in life.\"\n\n\"What!\" said Kamehameha, \"art thou a chief, and wouldst cast away life\nfor a girl? Here is Ua, who loves thee; she is young and tender like\nKaala. Thou shalt have her, and more, if thou dost want. Thou shalt\nhave, besides the land I gave thee in Kohala, all that thou shalt\nask of Lanai. Its great valley of Palawai shall be thine; and thou\nshalt watch my fishing grounds of Kaunolu, and be the Lord of Lanai.\"\n\n\"Hear, O King,\" said Kaaialii. \"I gave to Kaala more of my life in\nloving her, and of my strength in seeking for her than ever I gave\nfor thee in battle. I gave to her more of love than I ever gave to my\nmother, and more of my thought than I ever gave to my own life. She\nwas my very breath, and my life, and how shall I live without her? Her\nface, since first I saw her, has been ever before me; and her warm\nbreasts were my joy and repose; and now that they are cold to me, I\nmust go where her voice and love have gone. If I shut my eyes now I see\nher best; therefore let me shut my eyes forevermore.\" And as he spoke,\nhe stooped to clasp his love, said a tender word of adieu to Ua, and\nthen with a swift, strong blow, crushed in brow and brain with a stone.\n\nThe dead chief lay by the side of his love, and Ua wailed over\nboth. Then the King ordered that the two lovers should lie side by\nside on a ledge of the cave; and that they should be wrapped in tapas\nwhich should be brought down through the sea in tight bamboos. Then\nthere was great wailing for the chief and the maid who lay in the cave;\nand thus wailed Ua:\n\n\n    \"Where art thou, O brave chief?\n    Where art thou, O fond girl?\n    Will ye sleep by the sound of the sea?\n    And will ye dream of the gods of the deep?\n    O sire, where now is thy child?\n    O mother, where now is thy son?\n    The lands of Kohala shall mourn,\n    And valleys of Lanai shall lament.\n    The spear of the chief shall rot in the cave,\n    And the tapa of the maid is left undone.\n    The wreaths for his neck, they shall fade,\n    They shall fade away on the hills.\n    O Kaaialii, who shall spear the uku?\n    O Kaala, who shall gather the na-u?\n    Have ye gone to the shores of Kahiki,\n    To the land of our father, Wakea?\n    Will ye feed on the moss of the cave,\n    And the limpets of the surf-beaten shore?\n    O chief, O friend, I would feed ye,\n    O chief, O friend, I would rest ye.\n    Ye loved, like the sun and the flower,\n    Ye lived like the fish and the wave,\n    And now like the seeds in a shell,\n    Ye sleep in your cave by the sea.\n    Alas! O chief, alas! O my friend,\n    Will ye sleep in the cave evermore?\"\n\n\nAnd thus Ua wailed, and then was borne away by her brother to the\nsorrowful shore of Kaunolu, where there was loud wailing for the\nchief and the maid; and many were the chants of lamentation for the\ntwo lovers, who sleep side by side in the Spouting Cave of Kaala.\n\n\n\n\nXVI\n\nTHE TOMB OF PUUPEHE\n\nA LEGEND OF LANAI\n\n_From \"The Hawaiian Gazette\"_\n\n\nOne of the interesting localities of tradition, famed in Hawaiian song\nand story of ancient days, is situate at the southwestern point of\nthe island of Lanai, and known as the _Kupapau o Puupehe_, or Tomb of\nPuupehe. At the point indicated, on the leeward coast of the island,\nmay be seen a huge block of red lava about eighty feet high and some\nsixty feet in diameter, standing out in the sea, and detached from the\nmainland some fifty fathoms, around which centres the following legend.\n\nObserved from the overhanging bluff that overlooks Puupehe, upon the\nsummit of this block or elevated islet, would be noticed a small\ninclosure formed by a low stone wall. This is said to be the last\nresting-place of a Hawaiian girl whose body was buried there by her\nlover Makakehau, a warrior of Lanai.\n\nPuupehe was the daughter of Uaua, a petty chief, one of the dependents\nof the king of Maui, and she was won by young Makakehau as the joint\nprize of love and war. These two are described in the _Kanikau_, or\nLamentation, of Puupehe, as mutually captive, the one to the other. The\nmaiden was a sweet flower of Hawaiian beauty. Her glossy brown,\nspotless body \"shone like the clear sun rising out of Haleakala.\" Her\nflowing, curly hair, bound by a wreath of lehua blossoms, streamed\nforth as she ran \"like the surf crests scudding before the wind.\" And\nthe starry eyes of the beautiful daughter of Uaua blinded the young\nwarrior, so that he was called Makakehau, or Misty Eyes.\n\nThe Hawaiian brave feared that the comeliness of his dear captive\nwould cause her to be coveted by the chiefs of the land. His soul\nyearned to keep her all to himself. He said: \"Let us go to the clear\nwaters of Kalulu. There we will fish together for the kala and the\naku, and there I will spear the turtle. I will hide you, my beloved,\nforever in the cave of Malauea. Or, we will dwell together in the\ngreat ravine of Palawai, where we will eat the young of the uwau bird,\nand we will bake them in ki leaf with the sweet pala fern root. The\nohelo berries of the mountains will refresh my love. We will drink\nof the cool waters of Maunalei. I will thatch a hut in the thicket of\nKaohai for our resting-place, and we shall love on till the stars die.\n\nThe meles tell of their love in the Pulou ravine, where they caught\nthe bright iiwi birds, and the scarlet apapani. Ah, what sweet joys\nin the banana groves of Waiakeakua, where the lovers saw naught so\nbeautiful as themselves! But the \"misty eyes\" were soon to be made\ndim by weeping, and dimmer, till the drowning brine should close\nthem forevermore.\n\nMakakehau left his love one day in the cave of Malauea while he went\nto the mountain spring to fill the water-gourds with sweet water. This\ncavern yawns at the base of the overhanging bluff that overtops the\nrock of Puupehe. The sea surges far within, but there is an inner\nspace which the expert swimmer can reach, and where Puupehe had often\nrested and baked the _honu>_ or sea turtle, for her absent lover.\n\nThis was the season for the _kona_, the terrific storm that comes up\nfrom the equator and hurls the ocean in increased volume upon the\nsouthern shores of the Hawaiian Islands. Makakehau beheld from the\nrock springs of Pulou the vanguard of a great kona,--scuds of rain\nand thick mist, rushing with a howling wind, across the valley of\nPalawai. He knew the storm would fill the cave with the sea and kill\nhis love. He flung aside his calabashes of water and ran down the\nsteep, then across the great valley and beyond its rim he rushed,\nthrough the bufferings of the storm, with an agonized heart, down\nthe hill slope to the shore.\n\nThe sea was up indeed. The yeasty foam of mad surging waves whitened\nthe shore. The thundering buffet of the charging billows chorused with\nthe howl of the tempest. Ah! where should Misty Eyes find his love\nin this blinding storm? A rushing mountain of sea filled the mouth\nof Malauea, and the pent-up air hurled back the invading torrent\nwith bubbling roar, blowing forth great streams of spray. This was\na war of matter, a battle of the elements to thrill with pleasure\nthe hearts of strong men. But with one's love in the seething gulf\nof the whirlpool, what would be to him the sublime cataract? What,\nto see amid the boiling foam the upturned face, and the dear, tender\nbody of one's own and only poor dear love, all mangled? _You_ might\nagonize on the brink; but Makakehau sprang into the dreadful pool\nand snatched his murdered bride from the jaws of an ocean grave.\n\nThe next day, fishermen heard the lamentation of Makakehau, and the\nwomen of the valley came down and wailed over Puupehe. They wrapped\nher in bright new kapa. They placed upon her garlands of the fragrant\n_na-u_ (gardenia). They prepared her for burial, and were about to\nplace her in the burial ground of Manele, but Makakehau prayed that\nhe might be left alone one night more with his lost love. And he was\nleft as he desired.\n\nThe next day no corpse nor weeping lover were to be found, till after\nsome search Makakehau was seen at work piling up stones on the top of\nthe lone sea tower. The wondering people of Lanai looked on from the\nneighboring bluff, and some sailed around the base of the columnar\nrock in their canoes, still wondering, because they could see no\nway for him to ascend, for every face of the rock is perpendicular\nor overhanging. The old belief was, that some _akua_, _kanekoa_, or\n_keawe-manhili_ (deities), came at the cry of Makakehau and helped\nhim with the dead girl to the top.\n\nWhen Makakehau had finished his labors of placing his lost love in\nher grave and placed the last stone upon it, he stretched out his\narms and wailed for Puupehe, thus:\n\n\n    \"Where are you O Puupehe?\n    Are you in the cave of Malauea?\n    Shall I bring you sweet water,\n    The water of the mountain?\n    Shall I bring the uwau,\n    The pala, and the ohelo?\n    Are you baking the honu\n    And the red sweet hala?\n    Shall I pound the kalo of Maui?\n    Shall we dip in the gourd together?\n    The bird and the fish are bitter,\n    And the mountain water is sour.\n    I shall drink it no more;\n    I shall drink with Aipuhi,\n    The great shark of Manele.\"\n\n\nCeasing his sad wail, Makakehau leaped from the rock into the boiling\nsurge at its base, where his body was crushed in the breakers. The\npeople who beheld the sad scene secured the mangled corpse and buried\nit with respect in the kupapau of Manele.\n\n\n\n\n\nXVII\n\nAI KANAKA\n\nA LEGEND OF MOLOKAI\n\n_Rev. A. O. Forbes_\n\n\nOn the leeward side of the island of Molokai, a little to the east of\nKaluaaha lies the beautiful valley of Mapulehu, at the mouth of which\nis located the _heiau_, or temple, of Iliiliopae, which was erected\nby direction of Ku-pa, the Moi, to look directly out upon the harbor\nof Ai-Kanaka, now known as Pukoo. At the time of its construction,\ncenturies ago, Kupa was the _Moi_, or sovereign, of the district\nembracing the _Ahupuaas_, or land divisions, of Mapulehu and Kaluaaha,\nand he had his residence in this heiau which was built by him and\nfamed as the largest throughout the whole Hawaiian group.,\n\nKupa had a priest named Kamalo, who resided at Kaluaaha. This priest\nhad two boys, embodiments of mischief, who one day while the King\nwas absent on a fishing expedition, took the opportunity to visit his\nhouse at the heiau. Finding there the _pahu kaeke_ [8] belonging to\nthe temple, they commenced drumming on it.\n\nSome evil-minded persons heard Kamalo's boys drumming on the Kaeke\nand immediately went and told Kupa that the priest's children were\nreviling him in the grossest manner on his own drum. This so enraged\nthe King that he ordered his servants to put them to death. Forthwith\nthey were seized and murdered; whereupon Kamalo, their father, set\nabout to secure revenge on the King.\n\nTaking with him a black pig as a present, he started forth to enlist\nthe sympathy and services of the celebrated seer, or wizard, Lanikaula,\nliving some twelve miles distant at the eastern end of Molokai. On the\nway thither, at the village of Honouli, Kamalo met a man the lower\nhalf of whose body had been bitten off by a shark, and who promised\nto avenge him provided he would slay some man and bring him the lower\nhalf of his body to replace his own. But Kamalo, putting no credence\nin such an offer, pressed on to the sacred grove of Lanikaula. Upon\narrival there Lanikaula listened to his grievances but could do\nnothing for him. He directed him, however, to another prophet, named\nKaneakama, at the west end of the island, forty miles distant. Poor\nKamalo picked up his pig and travelled back again, past his own\nhome, down the coast to Palaau. Meeting with Kaneakama the prophet\ndirected him to the heiau of Puukahi, at the foot of the _pali_, or\nprecipice, of Kalaupapa, on the windward side of the island, where\nhe would find the priest Kahiwakaapuu, who was a _kahu_, or steward,\nof Kauhuhu, the shark god. Once more the poor man shouldered his pig,\nwended his way up the long ascent of the hills of Kalae to the pali of\nKalaupapa, descending which he presented himself before Kahiwakaapuu,\nand pleaded his cause. He was again directed to go still farther along\nthe windward side of the island till he should come to the _Ana puhi_\n(eel's cave), a singular cavern at sea level in the bold cliffs between\nthe valleys of Waikolu and Pelekunu, where Kauhuhu, the shark god,\ndwelt, and to him he must apply. Upon this away went Kamalo and his\npig. Arriving at the cave, he found there Waka and Moo, two kahus\nof the shark god. \"Keep off! Keep off!\" they shouted. \"This place is\nkapu. No man can enter here, on penalty of death.\"\n\n\"Death or life,\" answered he, \"it is all the same to me if I can\nonly gain my revenge for my poor boys who have been killed.\" He then\nrelated his story, and his wanderings, adding that he had come to\nmake his appeal to Kauhuhu and cared not for his own life.\n\n\"Well,\" said they to him, \"Kauhuhu is away now fishing, but if he\nfinds you here when he returns, our lives as well as yours will pay\nthe forfeit. However, we will see what we can do to help you. We\nmust hide you hereabouts, somewhere, and when he returns trust to\ncircumstances to accomplish your purpose.\"\n\nBut they could find no place to hide him where he would be secure from\nthe search of the god, except the rubbish pile where the offal and\nscrapings of taro were thrown. They therefore thrust him and his pig\ninto the rubbish heap and covered them over with the taro peelings,\nenjoining him to keep perfectly still, and watch till he should see\neight heavy breakers roll in successively from the sea. He then would\nknow that Kauhuhu was returning from his fishing expedition.\n\nAccordingly, after waiting a while, the eight heavy rollers appeared,\nbreaking successively against the rocks; and sure enough, as the eighth\ndissolved into foam, the great shark god came ashore. Immediately\nassuming human form, he began snuffing about the place, and addressing\nWaka and Moo, his kahus, said to them, \"There is a man here.\" They\nstrenuously denied the charge and protested against the possibility\nof their allowing such a desecration of the premises. But he was\nnot satisfied. He insisted that there was a man somewhere about,\nsaying, \"I smell him, and if I find him you are dead men; if not,\nyou escape.\" He examined the premises over and over again, never\nsuspecting the rubbish heap, and was about giving up the search when,\nunfortunately, Kamalo's pig sent forth a squeal which revealed the\npoor fellow's hiding-place.\n\nNow came the dread moment. The enraged Kauhuhu seized Kamalo with\nboth hands and, lifting him up with the intention of swallowing him,\naccording to his shark instinct, had already inserted the victim's\nhead and shoulders into his mouth before he could speak.\n\n\"O Kauhuhu, before you eat me, hear my petition; then do as you like.\"\n\n\"Well for you that you spoke as you did,\" answered Kauhuhu, setting\nhim down again on the ground. \"Now, what have you to say? Be quick\nabout it.\"\n\nKamalo then rehearsed his grievances and his travels in search for\nrevenge, and presented his pig to the god.\n\nCompassion arose in the breast of Kauhuhu, and he said, \"Had you come\nfor any other purpose I would have eaten you, but as your cause is\na sacred one I espouse it, and will revenge it on Kupa the King. You\nmust, however, do all that I tell you. Return to the heiau of Puukahi,\nat the foot of the pali, and take the priest Kahiwakaapuu on your\nback, and carry him up the pali over to the other side of the island,\nall the way to your home at Kaluaaha. Erect a sacred fence all around\nyour dwelling-place, and surround it with the sacred flags of white\nkapa. Collect black hogs by the _lau_ (four hundred), red fish by the\nlau, white fowls by the lau, and bide my coming. Wait and watch till\nyou see a small cloud the size of a man's hand arise, white as snow,\nover the island of Lanai. That cloud will enlarge as it makes its way\nacross the channel against the wind until it rests on the mountain\npeaks of Molokai back of Mapulehu Valley. Then a rainbow will span\nthe valley from side to side, whereby you will know that I am there,\nand that your time of revenge has come. Go now, and remember that\nyou are the only man who ever ventured into the sacred precincts of\nthe great Kauhuhu and returned alive.\"\n\nKamalo returned with a joyful heart and performed all that had\nbeen commanded him. He built the sacred fence around his dwelling;\nsurrounded the inclosure with sacred flags of white kapa; gathered\ntogether black hogs, red fish, and white fowls, each by the lau, as\ndirected, with other articles sacred to the gods, such as cocoanuts\nand white kapas, and then sat himself down to watch for the promised\nsigns of his revenge. Day after day passed until they multiplied into\nweeks, and the weeks began to run into months.\n\nFinally, one day, the promised sign appeared. The snow white speck of\ncloud, no bigger than a man's hand, arose over the mountains of Lanai\nand made its way across the stormy channel in the face of the opposing\ngale, increasing as it came, until it settled in a majestic mass on\nthe mountains at the head of Mapulehu Valley. Then appeared a splendid\nrainbow, proudly overarching the valley, its ends resting on the high\nlands on either side. The wind began to blow; the rain began to pour,\nand shortly a furious storm came down the doomed valley, filling its\nbed from side to side with a mad rushing torrent, which, sweeping\neverything before it, spread out upon the belt of lowlands at the\nmouth of the valley, overwhelming Kupa and all his people in one common\nruin, and washing them all into the sea, where they were devoured by\nthe sharks. All were destroyed except Kamalo and his family, who were\nsafe within their sacred inclosure, which the flood dared not touch,\nthough it spread terror and ruin on every side of them. Wherefore the\nharbor of Pukoo, where this terrible event occurred, was long known\nas _Ai Kanaka_ (man eater), and it has passed into a proverb among\nthe inhabitants of that region that \"when the rainbow spans Mapulehu\nValley, then look out for the _Waiakoloa_,\"--a furious storm of rain\nand wind which sometimes comes suddenly down that valley.\n\n\n\n\nXVIII\n\nKALIUWAA\n\nSCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA\n\n_From \"The Hawaiian Spectator\"_\n\n\nA few miles east of Laie, on the windward side of the island of Oahu,\nare situated the valley and falls of Kaliuwaa, noted as one of the\nmost beautiful and romantic spots of the island, and famed in tradition\nas possessing more than local interest.\n\nThe valley runs back some two miles, terminating abruptly at the\nfoot of the precipitous chain of mountains which runs nearly the\nwhole length of the windward side of Oahu, except for a narrow\ngorge which affords a channel for a fine brook that descends with\nconsiderable regularity to a level with the sea. Leaving his horse\nat the termination of the valley and entering this narrow pass of not\nover fifty or sixty feet in width, the traveller winds his way along,\ncrossing and recrossing the stream several times, till he seems to be\nentering into the very mountain. The walls on each side are of solid\nrock, from two hundred to three hundred, and in some places four\nhundred feet high, directly overhead, leaving but a narrow strip of\nsky visible.\n\nFollowing up the stream for about a quarter of a mile, one's attention\nis directed by the guide to a curiosity called by the natives a _waa_\n(canoe). Turning to the right, one follows up a dry channel of what\nonce must have been a considerable stream, to the distance of fifty\nyards from the present stream. Here one is stopped by a wall of solid\nrock rising perpendicularly before one to the height of some two\nhundred feet, and down which the whole stream must have descended in a\nbeautiful fall. This perpendicular wall is worn in by the former action\nof the water in the shape of a gouge, and in the most perfect manner;\nand as one looks upon it in all its grandeur, but without the presence\nof the cause by which it was formed, he can scarcely divest his mind\nof the impression that he is gazing upon some stupendous work of art.\n\nReturning to the present brook, we again pursued our way toward the\nfall, but had not advanced far before we arrived at another, on the\nleft hand side of the brook, similar in many respects, but much larger\nand higher than the one above mentioned. The forming agent cannot be\nmistaken, when a careful survey is made of either of these stupendous\nperpendicular troughs. The span is considerably wider at the bottom\nthan at the top, this result being produced by the spreading of the\nsheet of water as it was precipitated from the dizzy height above. The\nbreadth of this one is about twenty feet at the bottom, and its depth\nabout fourteen feet. But its depth and span gradually diminish from\nthe bottom to the top, and the rock is worn as smooth as if chiselled\nby the hand of an artist. Moss and small plants have sprung out from\nthe little soil that has accumulated in the crevices, but not enough\nto conceal the rock from observation. It would be an object worth the\ntoil to discover what has turned the stream from its original channel.\n\nLeaving this singular curiosity, we pursued our way a few yards\nfarther, when we arrived at the fall. This is from eighty to one\nhundred feet high, and the water is compressed into a very narrow\nspace just where it breaks forth from the rock above. It is quite\na pretty sheet of water when the stream is high. We learned from\nthe natives that there are two falls above this, both of which are\nshut out from the view from below, by a sudden turn in the course\nof the stream. The perpendicular height of each is said to be much\ngreater than of the one we saw. The upper one is visible from the\nroad on the seashore, which is more than two miles distant, and,\njudging from information obtained, must be between two and three\nhundred feet high. The impossibility of climbing the perpendicular\nbanks from below deprived us of the pleasure of farther ascending the\nstream toward its source. This can be done only by commencing at the\nplain and following up one of the lateral ridges. This would itself\nbe a laborious and fatiguing task, as the way would be obstructed by\na thick growth of trees and tangled underbrush.\n\nThe path leading to this fall is full of interest to any one who loves\nto study nature. From where we leave our horses at the head of the\nvalley and commence entering the mountain, every step presents new\nand peculiar beauties. The most luxuriant verdure clothes the ground,\nand in some places the beautifully burnished leaves of the ohia, or\nnative apple-tree (_Eugenia malaccensis_), almost exclude the few\nrays of light that find their way down into this secluded nook. A\nlittle farther on, and the graceful bamboo sends up its slender\nstalk to a great height, mingling its dark, glossy foliage with the\nsilvery leaves of the kukui, or candle-nut (_Aleurites moluccana_);\nthese together form a striking contrast to the black walls which rise\nin such sullen grandeur on each side.\n\nNor is the beauty of the spot confined to the luxuriant verdure,\nor the stupendous walls and beetling crags. The stream itself is\nbeautiful. From the basin at the falls to the lowest point at which we\nobserved it, every succeeding step presents a delightful change. Here,\nits partially confined waters burst forth with considerable force,\nand struggle on among the opposing rocks for some distance; there,\ncollected in a little basin, its limpid waves, pure as the drops of\ndew from the womb of the morning, circle round in ceaseless eddies,\nuntil they get within the influence of the downward current, when\naway they whirl, with a gurgling, happy sound, as if joyous at being\nreleased from their temporary confinement. Again, an aged kukui,\nwhose trunk is white with the moss of accumulated years, throws his\nbroad boughs far over the stream that nourishes his vigorous roots,\ncasting a meridian shadow upon the surface of the water, which is\nreflected back with singular distinctness from its mirrored bosom.\n\nTo every other gratification must be added the incomparable fragrance\nof the fresh wood, in perpetual life and vigor, which presents a\nfreshness truly grateful to the senses. But it is in vain to think of\nconveying an adequate idea of a scene where the sublime is mingled\nwith the beautiful, and the bold and striking with the delicate and\nsensitive; where every sense is gratified, the mind calmed, and the\nwhole soul delighted.\n\nFamed as this spot is for its natural scenic attractions, intimated\nin the foregoing description, its claim of distinction with Hawaiians\nis indelibly fixed by the traditions of ancient times, the narration\nof which, at this point, will assist the reader to understand the\ncharacter of the native mind and throw some light also on the history\nof the Hawaiians.\n\nTradition in this locality deals largely with Kamapuaa, the famous\ndemigod whose exploits figure prominently in the legends of the entire\ngroup. Summarized, the story is about as follows:\n\nKamapuaa, the fabulous being referred to, seems, according to the\ntradition, to have possessed the power of transforming himself into\na hog, in which capacity he committed all manner of depredations upon\nthe possessions of his neighbors. He having stolen some fowls belonging\nto Olopana, who was the King of Oahu, the latter, who was then living\nat Kaneohe, sent some of his men to secure the thief. They succeeded\nin capturing him, and having tied him fast with cords, were bearing\nhim in triumph to the King, when, thinking they had carried the joke\nfar enough, he burst the bands with which he was bound, and killed\nall the men except one, whom he permitted to convey the tidings to\nthe King. This defeat so enraged the monarch that he determined to go\nin person with all his force, and either destroy his enemy, or drive\nhim from his dominions. He accordingly, despising ease inglorious,\n\n\n    Waked up, with sound of conch and trumpet shell,\n    The well-tried warriors of his native dell,\n\n\nat whose head he sought his waiting enemy. Success attending the King's\nattack, his foe was driven from the field with great loss, and betook\nhimself to the gorge of Kaliuwaa, which leads to the falls. Here the\nKing thought he had him safe; and one would think so too, to look\nat the immense precipices that rise on each side, and the falls in\nfront. But the sequel will show that he had a slippery fellow to deal\nwith, at least when he chose to assume the character of a swine; for,\nbeing pushed to the upper end of the gorge near the falls, and seeing\nno other way of escape, he suddenly transformed himself into a hog,\nand, rearing upon his hind legs and leaning his back against the\nperpendicular precipice, thus afforded a very comfortable ladder\nupon which the remnant of the army ascended and made their escape\nfrom the vengeance of the King. Possessing such powers, it is easy to\nsee how he could follow the example of his soldiers and make his own\nescape. The smooth channels before described are said to have been\nmade by him on these occasions; for he was more than once caught in\nthe same predicament. Old natives still believe that they are the\nprints of his back; and they account for a very natural phenomenon,\nby bringing to their aid this most natural and foolish superstition.\n\nMany objects in the neighborhood are identified with this remarkable\npersonage, such as a large rock to which he was tied, a wide place\nin the brook where he used to drink, and a number of trees he is\nsaid to have planted. Many other things respecting him are current,\nbut as they do not relate to the matter in hand, it will perhaps\nsuffice to say, in conclusion, that tradition further asserts that\nKamapuaa conquered the volcano, when Pele its goddess became his wife,\nand that they afterward lived together in harmony. That is the reason\nwhy there are no more islands formed, or very extensive eruptions in\nthese later days, as boiling lava was the most potent weapon she used\nin fighting her enemies, throwing out such quantities as greatly to\nincrease the size of the islands, and even to form new ones.\n\nVisitors to the falls, even to this day, meet with evidences of the\nsuperstitious awe in which the locality is held by the natives. A\nparty who recently visited the spot state that when they reached\nthe falls they were instructed to make an offering to the presiding\ngoddess. This was done in true Hawaiian style; they built a tiny pile\nof stones on one or two large leaves, and so made themselves safe\nfrom falling stones, which otherwise would assuredly have struck them.\n\n\n\n\nXIX\n\nBATTLE OF THE OWLS\n\n_Jos. M. Poepoe_\n\n\nThe following is a fair specimen of the animal myths current in\nancient Hawaii, and illustrates the place held by the owl in Hawaiian\nmythology.\n\nThere lived a man named Kapoi, at Kahehuna, in Honolulu, who went one\nday to Kewalo to get some thatching for his house. On his way back he\nfound some owl's eggs, which he gathered together and brought home\nwith him. In the evening he wrapped them in ti leaves and was about\nto roast them in hot ashes, when an owl perched on the fence which\nsurrounded his house and called out to him, \"O Kapoi, give me my eggs!\"\n\nKapoi asked the owl, \"How many eggs had you?\"\n\n\"Seven eggs,\" replied the owl.\n\nKapoi then said, \"Well, I wish to roast these eggs for my supper.\"\n\nThe owl asked the second time for its eggs, and was answered by Kapoi\nin the same manner. Then said the owl, \"O heartless Kapoi! why don't\nyou take pity on me? Give me my eggs.\"\n\nKapoi then told the owl to come and take them.\n\nThe owl, having got the eggs, told Kapoi to build up a _heiau_, or\ntemple, and instructed him to make an altar and call the temple by\nthe name of Manua. Kapoi built the temple as directed; set kapu days\nfor its dedication, and placed the customary sacrifice on the altar.\n\nNews spread to the hearing of Kakuihewa, who was then King of Oahu,\nliving at the time at Waikiki, that a certain man had kapued certain\ndays for his heiau, and had already dedicated it. This King had made\na law that whoever among his people should erect a heiau and kapu the\nsame before the King had his temple kapued, that man should pay the\npenalty of death. Kapoi was thereupon seized, by the King's orders,\nand led to the heiau of Kupalaha, at Waikiki.\n\nThat same day, the owl that had told Kapoi to erect a temple gathered\nall the owls from Lanai, Maui, Molokai, and Hawaii to one place at\nKalapueo. [9] All those from the Koolau districts were assembled at\nKanoniakapueo, [10] and those from Kauai and Niihau at Pueohulunui,\nnear Moanalua.\n\nIt was decided by the King that Kapoi should be put to death on\nthe day of Kane. [11] When that day came, at daybreak the owls left\ntheir places of rendezvous and covered the whole sky over Honolulu;\nand as the King's servants seized Kapoi to put him to death, the\nowls flew at them, pecking them with their beaks and scratching\nthem with their claws. Then and there was fought the battle between\nKakuihewa's people and the owls. At last the owls conquered, and\nKapoi was released, the King acknowledging that his _Akua_ (god)\nwas a powerful one. From that time the owl has been recognized as\none of the many deities venerated by the Hawaiian people.\n\n\n\n\nXX\n\nTHIS LAND IS THE SEA'S\n\nTRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY\n\n_Translated from Moke Manu by Thos. G. Thrum_\n\n\nIt is stated in the history of Kaopulupulu that he was famed among\nthe kahunas of the island of Oahu for his power and wisdom in the\nexercise of his profession, and was known throughout the land as\na leader among the priests. His place of residence was at Waimea,\nbetween Koolauloa and Waialua, Oahu. There he married, and there was\nborn to him a son whom he named Kahulupue, and whom he instructed\nduring his youth in all priestly vocations.\n\nIn after years when Kumahana, brother of Kahahana of Maui, became\nthe governing chief (_alii aimoku_) of Oahu, Kahulupue was chosen by\nhim as his priest. This chief did evil unto his subjects, seizing\ntheir property and beheading and maiming many with the _leiomano_\n(shark's tooth weapon) and _pahoa_ (dagger), without provocation, so\nthat he became a reproach to his people. From such treatment Kahulupue\nendeavored to dissuade him, assuring him that such a course would\nfail to win their support and obedience, whereas the supplying of\nfood and fish, with covering for the body, and malos, would insure\ntheir affectionate regard. The day of the people was near, for the\ntime of conflict was approaching when he would meet the enemy. But\nthese counsels of Kahulupue were disregarded, so he returned to his\nfather at Waimea.\n\nNot long thereafter this chief Kumahana was cast out and rejected\nby the lesser chiefs and people, and under cover of night he escaped\nby canoe to Molokai, where he was ignored and became lost to further\nhistory in consequence of his wrong-doings.\n\nWhen Kahekili, King of Maui, heard of the stealthy flight of the\ngoverning chief of Oahu, he placed the young prince Kahahana, his\nfoster-son, as ruler over Oahu in the place of his deposed relative,\nKumahana. This occurred about the year 1773, and Kahahana took with\nhim as his intimate friend and companion one Alapai. Kahahana chose\nas his place of residence the shade of the kou and cocoanut trees\nof Ulukou, Waikiki, where also gathered together the chiefs of the\nisland to discuss and consider questions of state.\n\nThe new ruler being of fine and stalwart form and handsome appearance,\nthe chiefs and common people maintained that his fame in this\nrespect induced a celebrated chieftainess of Kauai, named Kekuapoi,\nto voyage hither. Her history, it is said, showed that she alone\nexcelled in maiden charm and beauty; she was handsome beyond all other\nchieftainesses from Hawaii to Kauai, as \"the third brightness of the\nsun\" (_he ekolu ula o ka la_). In consequence, Kahahana took her as\nhis wife, she being own sister to Kekuamanoha.\n\nAt this time the thought occurred to the King to inquire through\nthe chiefs of Oahu of the whereabouts of Kaopulupulu, the celebrated\npriest, of whom he had heard through Kahekili, King of Maui. In reply\nto this inquiry of Kahahana, the chiefs told him that his place of\nresidence was at Waimea, whereupon a messenger was sent to bid him\ncome up by order of the King. When the messenger reached Kaopulupulu\nhe delivered the royal order. Upon the priest hearing this word of\nthe King he assented thereto, with this reply to the messenger: \"You\nreturn first and tell him that on the morning after the fourteenth\nnight of the moon (_po o akua_), I will reach the place of the King.\"\n\nAt the end of the conference the messenger returned and stood before\nKahahana and revealed the words of Kaopulupulu; and the King waited\nfor the time of his arrival.\n\nIt is true, Kaopulupulu made careful preparation for his future. Toward\nthe time of his departure he was engaged in considering the good or\nevil of his approaching journey by the casting of lots, according to\nthe rites of his profession. He foresaw thereby the purpose of the\nKing in summoning him to dwell at court. He therefore admonished his\nson to attend to all the rites and duties of the priesthood as he\nhad been taught, and to care for his mother and relatives.\n\nAt early dawn Kaopulupulu arose and partook of food till satisfied,\nafter which he prepared himself for the journey before him. After he\nhad given his farewell greetings to his household he seized his bundle\nand, taking a cocoanut fan in his hand, set out toward Punanue, where\nwas a temple (_heiau_) for priests only, called Kahokuwelowelo. This\nwas crown land at Waialua in ancient times. Entering the temple he\nprayed for success in his journey, after which he proceeded along the\nplains of Lauhulu till reaching the Anahulu stream, thence by Kemoo\nto Kukaniloko, the shelter of whose prominent rock the chieftainesses\nof Oahu were wont to choose for their place of confinement.\n\nLeaving this place he came to Kalakoa, where Kekiopilo the prophet\npriest lived and died, and the scene of his vision at high noon when\nhe prophesied of the coming of foreigners with a strange language. Here\nhe stopped and rested with some of the people, and ate food with them,\nafter which he journeyed on by way of Waipio by the ancient path of\nthat time till he passed Ewa and reached Kapukaki.\n\nThe sun was well up when he reached the water of Lapakea, so\nhe hastened his steps in ascending Kauwalua, at Moanalua, and\npaused not till he came to the mouth of the Apuakehau stream at\nWaikiki. Proceeding along the sand at this place he was discerned\nby the retainers of the King and greeted with the shout, \"Here comes\nthe priest Kaopulupulu.\"\n\nWhen the King heard this he was exceedingly pleased (_pihoihoi loa_)\nat the time, and on the priest's meeting with King Kahahana he welcomed\nKaopulupulu with loud rejoicing.\n\nWithout delay the King set apart a house wherein to meet and discuss\nwith the priest those things he had in mind, and in the consideration\nof questions from first to last, Kaopulupulu replied with great\nwisdom in accordance with his knowledge of his profession. At this\ntime of their conference he sat within the doorway of the house, and\nthe sun was near its setting. As he turned to observe this he gazed\nout into the sky and noticing the gathering short clouds (_ao poko_)\nin the heavens, he exclaimed:\n\n\"O heaven, the road is broad for the King, it is full of chiefs and\npeople; narrow is my path, that of the kahuna; you will not be able\nto find it, O King. Even now the short clouds reveal to me the manner\nof your reign; it will not be many days. Should you heed my words,\nO King, you will live to gray hair. But you will be the king to slay\nme and my child.\"\n\nAt these words of the priest the King meditated seriously for some\ntime, then spoke as follows: \"Why should my days be short, and why\nshould your death be by me, the King?\"\n\nKaopulupulu replied: \"O King, let us look into the future. Should you\ndie, O King, the lands will be desolate; but for me, the kahuna, the\nname will live on from one generation to another; but my death will be\nbefore thine, and when I am up on the heaven-feared altar then my words\nwill gnaw thee, O King, and the rains and the sun will bear witness.\"\n\nThese courageous words of Kaopulupulu, spoken in the presence of\nKahahana without fear, and regardless of the dignity and majesty of\nthe King, were uttered because of the certainty that the time would\ncome when his words would be carried into effect. The King remained\nquiet without saying a word, keeping his thoughts to himself.\n\nAfter this conference the King took Kaopulupulu to be his priest, and\nin course of time he became also an intimate companion, in constant\nattendance upon the King, and counselled him in the care of his\nsubjects, old and young, in all that pertained to their welfare. The\nKing regarded his words, and in their circuit of the island together\nthey found the people contented and holding their ruler in high\nesteem. But at the end of three years the King attempted some wrong to\ncertain of his subjects like unto that of his deposed predecessor. The\npriest remonstrated with him continually, but he would not regard\nhis counsel; therefore, Kaopulupulu left King Kahahana and returned\nto his land at Waimea and at once tattooed his knees. This was done\nas a sign that the King had turned a deaf ear to his admonitions.\n\nWhen several days had passed, rumors among certain people of Waialua\nreached the priest that he was to be summoned to appear before the\nKing in consequence of this act, which had greatly angered his august\nlord. Kahahana had gone to reside at Waianae, and from there shortly\nafterward he sent messengers to fetch Kaopulupulu and his son Kahulupue\nfrom Waimea.\n\nIn the early morning of the day of the messenger's arrival, a rainbow\nstood directly in the doorway of Kaopulupulu's house, and he asked\nof his god its meaning; but his prayer was broken (_ua haki ka\npule_). This boded him ill; therefore he called to his son to stand\nin prayer; but the result was the same. Then he said, \"This augurs of\nthe day of death; see! the rising up of a man in the pass of Hapuu,\nputting on his kapa with its knot fastening on the left side of the\nneck, which means that he is bringing a death message.\"\n\nShortly after the priest had ended these words a man was indeed seen\napproaching along the mountain pass, with his kapa as indicated;\nand he came and stood before the door of their house and delivered\nthe order of the King for them to go to Waianae, both him and his son.\n\nThe priest replied: \"Return you first; we will follow later,\" and the\nmessenger obeyed. When he had departed Kaopulupulu recalled to his son\nthe words he had spoken before the advent of the messenger, and said:\n\"Oh, where are you, my child? Go clothe the body; put on the malo;\neat of the food till satisfied, and we will go as commanded by the\nKing; but this journey will result in placing us on the altar (_kau\ni ka lele_). Fear not death. The name of an idler, if he be beaten\nto death, is not passed on to distinction.\"\n\nAt the end of these words of his father, Kahulupue wept for love of\nhis relatives, though his father bid him to weep not for his family,\nbecause he, Kaopulupulu, saw the end that would befall the King,\nKahahana, and his court of chiefs and retainers. Even at this time\nthe voices of distress were heard among his family and their tears\nflowed, but Kaopulupulu looked on unmoved by their cries.\n\nHe then arose and, with his son, gave farewell greetings to their\nhousehold, and set forth. In journeying they passed through Waialua,\nresting in the house of a kamaaina at Kawaihapai. In passing the night\nat this place Kahulupue slept not, but went out to examine the fishing\ncanoes of that neighborhood. Finding a large one suitable for a voyage,\nhe returned and awoke his father, that they might flee together that\nnight to Kauai and dwell on the knoll of Kalalea. But Kaopulupulu\ndeclined the idea of flight. In the morning, ascending a hill, they\nturned and looked back over the sea-spray of Waialua to the swimming\nhalas of Kahuku beyond. Love for the place of his birth so overcame\nKaopulupulu for a time that his tears flowed for that he should see\nit no more.\n\nThen they proceeded on their way till, passing Kaena Point, they\nreached the temple of Puaakanoe. At this sacred boundary Kaopulupulu\nsaid to his son, \"Let us swim in the sea and touch along the coast\nof Makua.\" At one of their resting-places, journeying thus, he said,\nwith direct truthfulness, as his words proved: \"Where are you, my\nson? For this drenching of the high priests by the sea, seized will\nbe the sacred lands (_moo-kapu_) from Waianae to Kualoa by the chief\nfrom the east.\"\n\nAs they were talking they beheld the King's men approaching along\nthe sand of Makua, and shortly afterward these men came before them\nand seized them and tied their hands behind their backs and took\nthem to the place of King Kahahana at Puukea, Waianae, and put them,\nfather and son, in a new grass hut unfinished of its ridge thatch,\nand tied them, the one to the end post (_pouhana_) and the other to\nthe corner post (_poumanu_) of the house.\n\nAt the time of the imprisonment of the priest and his son in this new\nhouse Kaopulupulu spake aloud, without fear of dire consequences,\nso that the King and all his men heard him, as follows: \"Here I am\nwith my son in this new unfinished house; so will be unfinished the\nreign of the King that slays us.\" At this saying Kahahana, the King,\nwas very angry.\n\nThroughout that day and the night following, till the sun was high\nwith warmth, the King was directing his soldiers to seize Kahulupue\nfirst and put him to death. Obeying the orders of the King, they\ntook Kahulupue just outside of the house and stabbed at his eyes\nwith laumake spears and stoned him with stones before the eyes of\nhis father, with merciless cruelty. These things, though done by\nthe soldiers, were dodged by Kahulupue, and the priest, seeing the\nKing had no thought of regard for his child, spoke up with priestly\nauthority, as follows: \"Be strong of breath, my son, till the body\ntouch the water, for the land indeed is the sea's.\"\n\nWhen Kahulupue heard the voice of his father telling him to flee to\nthe sea, he turned toward the shore in obedience to these last words\nto him, because of the attack by the soldiers of the King. As he ran,\nhe was struck in the back by a spear, but he persevered and leaped into\nthe sea at Malae and was drowned, his blood discoloring the water. His\ndead body was taken and placed up in the temple at Puehuehu. After\nthe kapu days therefore the King, with his chiefs and soldiers,\nmoved to Puuloa, Ewa, bringing with them the priest Kaopulupulu, and\nafter some days he was brought before the King by the soldiers, and\nwithout groans for his injuries was slain in the King's presence. But\nhe spoke fearlessly of the vengeance that would fall upon the King\nin consequence of his death, and during their murderous attack upon\nhim proclaimed with his dying breath: \"You, O King, that kill me here\nat Puuloa, the time is near when a direct death will be yours. Above\nhere in this land, and the spot where my lifeless body will be borne\nand placed high on the altar for my flesh to decay and slip to the\nearth, shall be the burial place of chiefs and people hereafter, and\nit shall be called 'the royal sand of the mistaken'; there will you\nbe placed in the temple.\" At the end of these words of Kaopulupulu\nhis spirit took flight, and his body was left for mockery and abuse,\nas had been that of his son in the sea of Malae, at Waianae.\n\nAfter a while the body of the priest was placed on a double canoe\nand brought to Waikiki and placed high in the cocoanut trees at\nKukaeunahi, the place of the temple, for several ten-day periods (_he\nmau anahulu_) without decomposition and falling off of the flesh to\nthe sands of Waikiki.\n\nWhen King Kahekili of Maui heard of the death of the priest\nKaopulupulu by Kahahana, he sent some of his men thither by canoe,\nwho landed at Waimanalo, Koolau, where, as spies, they learned from\nthe people respecting Kaopulupulu and his death, with that of his son;\ntherefore they returned and told the King the truth of these reports,\nat which the affection of Kahekili welled up for the dead priest, and\nhe condemned the King he had established. Coming with an army from\nMaui, he landed at Waikiki without meeting Kahahana, and took back\nthe government of Oahu under his own kingship. The chiefs and people\nof Oahu all joined under Kahekili, for Kahahana had been a chief of\nwrong-doing. This was the first sea of Kaopulupulu in accordance with\nhis prophetic utterance to his son, \"This land is the sea's.\"\n\nUpon the arrival here at Oahu of Kahekili, Kahahana fled, with\nhis wife Kekuapoi, and friend Alapai, and hid in the shrubbery\nof the hills. They went to Aliomanu, Moanalua, to a place called\nKinimakalehua; then moved along to Keanapuaa and Kepookala, at the\nlochs of Puuloa, and from there to upper Waipoi; thence to Wahiawa,\nHelemano, and on to Lihue; thence they came to Poohilo, at Honouliuli,\nwhere they first showed themselves to the people and submitted\nthemselves to their care.\n\nWhile they were living there, report thereof was made to Kahekili,\nthe King, who thereupon sent Kekuamanoha, elder brother of Kekuapoi,\nthe wife of Kahahana, with men in double canoes from Waikiki, landing\nfirst at Kupahu, Hanapouli, Waipio, with instructions to capture\nand put to death Kahahana, as also his friend Alapai, but to save\nalive Kekuapoi. When the canoes touched at Hanapouli, they proceeded\nthence to Waikele and Hoaeae, and from there to Poohilo, Honouliuli,\nwhere they met in conference with Kahahana and his party. At the\nclose of the day Kekuamanoha sought by enticing words to induce\nhis brother-in-law to go up with him and see the father King and be\nassured of no death condemnation, and by skilled flattery he induced\nKahahana to consent to his proposition; whereupon preparation was made\nfor the return. On the following morning, coming along and reaching\nthe plains of Hoaeae, they fell upon and slew Kahahana and Alapai\nthere, and bore their lifeless bodies to Halaulani, Waipio, where\nthey were placed in the canoes and brought up to Waikiki and placed\nup in the cocoanut trees by King Kahekili and his priests from Maui,\nas Kaopulupulu had been. Thus was fulfilled the famous saying of the\nOahu priest in all its truthfulness.\n\nAccording to the writings of S. M. Kamakau and David Malo, recognized\nauthorities, the thought of Kaopulupulu as expressed to his son\nKahulupue, \"This land is the sea's,\" was in keeping with the famous\nprophetic vision of Kekiopilo that \"the foreigners possess the land,\"\nas the people of Hawaii now realize. The weighty thought of this\nnarration and the application of the saying of Kaopulupulu to this\ntime of enlightenment are frequent with certain leaders of thought\namong the people, as shown in their papers.\n\n\n\n\nXXI\n\nKU-ULA, THE FISH GOD OF HAWAII\n\n_Translated from Moke Manu by M. K. Nakuina_\n\n\nThe story of Ku-ula, considered by ancient Hawaiians as the deity\npresiding over and controlling the fish of the sea,--a story still\nbelieved by many of them to-day,--is translated and somewhat condensed\nfrom an account prepared by a recognized legendary bard of these\nislands. The name of Ku-ula is known from the ancient times on each\nof the islands of the Hawaiian group, and the writer gives the Maui\nversion as transmitted through the old people of that island.\n\nKu-ula had a human body, and was possessed with wonderful or miraculous\npower (_mana kupua_) in directing, controlling, and influencing all\nfish of the sea, at will.\n\nLeho-ula, in the land of Aleamai, Hana, Maui, is where Ku-ula and\nHina-pu-ku-ia lived. Nothing is known of their parents, but tradition\ndeals with Ku-ula, his wife, their son Ai-ai, and Ku-ula-uka,\na younger brother of Ku-ula. These lived together for a time at\nLeho-ula, and then the brothers divided their work between them,\nKu-ula-uka choosing farm work, or work pertaining to the land,\nfrom the seashore to the mountain-top, while Ku-ula--known also as\nKu-ula-kai--chose to be a fisherman, with such other work as pertained\nto the sea, from the pebbly shore to ocean depths. After this division\nKu-ula-uka went up in the mountains to live, and met a woman known\nas La-ea--called also Hina-ulu-ohia--a sister of Hina-pu-ku-ia,\nKu-ula's wife. These sisters had three brothers, named Moku-ha-lii,\nKupa-ai-kee, and Ku-pulu-pulu-i-ka-na-hele. This trio were called\nby the old people the gods of the canoe-making priests--\"_Na akua\naumakua o ka poe kahuna kalai waa._\"\n\nWhile Ku-ula and his wife were living at Leho-ula he devoted all his\ntime to his chosen vocation, fishing. His first work was to construct\na fish-pond handy to his house but near to the shore where the surf\nbreaks, and this pond he stocked with all kinds of fish. Upon a\nrocky platform he also built a house to be sacred for the fishing\nkapu which he called by his own name, Ku-ula.\n\nIt is asserted that when Ku-ula made all these preparations he believed\nin the existence of a God who had supreme power over all things. That\nis why he prepared this place wherein to make his offerings of the\nfirst fish caught by him to the fish god. From this observance of\nKu-ula all the fish were tractable (_laka loa_) unto him; all he\nhad to do was to say the word, and the fish would appear. This was\nreported all over Hana and when Kamohaolii, the King (who was then\nliving at Wananalua, the land on which Kauiki Hill stands) heard of\nit, he appointed Ku-ula to be his head fisherman. Through this pond,\nwhich was well stocked with all kinds of fish, the King's table was\nregularly supplied with all rare varieties, whether in or out of\nseason. Ku-ula was his mainstay for fish-food and was consequently\nheld in high esteem by Kamohoalii, and they lived without disagreement\nof any kind between them for many years.\n\nDuring this period the wife of Ku-ula gave birth to a son, whom they\ncalled Aiai-a-Ku-ula (Aiai of Ku-ula), The child was properly brought\nup according to the usage of those days, and when he was old enough\nto care for himself an unusual event occurred.\n\nA large _puhi_ (eel), called Koona, lived at Wailau, on the windward\nside of the island of Molokai. This eel was deified and prayed to by\nthe people of that place, and they never tired telling of the mighty\nthings their god did, one of which was that a big shark came to Wailau\nand gave it battle, and during the fight the puhi caused a part of the\nrocky cliff to fall upon the shark, which killed it. A cave was thus\nformed, with a depth of about five fathoms; and that large opening\nis there to this day, situate a little above the sea and close to\nthe rocky fort where lived the well known Kapeepeekauila. This puhi\nthen left its own place and came and lived in a cave in the sea near\nAleamai, called Kapukaulua, some distance out from the Alau rocks. It\ncame to break and rob the pond that Ku-ula had built and stocked with\nfish of various kinds and colors, as known to-day.\n\nKu-ula was much surprised on discovering his pond stock disappearing,\nso he watched day and night, and at last, about daybreak, he saw a\nlarge eel come in through the _makai_ (seaward) wall of the pond. When\nhe saw this he knew that it was the cause of the loss of his fish,\nand was devising a way to catch and kill it; but on consulting with\nhis wife they decided to leave the matter to their son Aiai, for him\nto use his own judgment as to the means by which the thief might be\ncaptured and killed. When Aiai was told of it he sent word to all\nthe people of Aleamai and Haneoo to make ili hau ropes several lau\nfathoms in length; and when all was ready a number of the people\nwent out with it in two canoes, one each from the two places, with\nAiai-a-Ku-ula in one of them. He put two large stones in his canoe\nand held in his hands a fisherman's gourd (_hokeo_), in which was a\nlarge fishhook called manaiaakalani.\n\nWhen the canoes had proceeded far out he located his position by\nlandmarks; and looking down into the sea, and finding the right place,\nhe told the paddlers to cease paddling. Standing up in the canoe\nand taking one of the stones in his hands he dived into the sea. Its\nweight took him down rapidly to the bottom, where he saw a big cave\nopening right before him, with a number of fishes scurrying about\nthe entrance, such as uluas and other deep sea varieties. Feeling\nassured thereby that the puhi was within, he arose to the surface\nand got into his canoe. Resting for a moment, he then opened the\ngourd and took out the hook manaiaakalani and tied the hau rope to\nit. He also picked up a long stick and placed at the end of it the\nhook, baited with a preparation of cocoanut and other substances\nattractive to fishes. Before taking his second dive he arranged with\nthose on the canoe as to the signs to them of his success. Saying\nthis, he picked up the other stone and dived down again into the sea;\nthen, proceeding to the cave, he placed the hook in it, at the same\ntime murmuring a few incantations in the name of his parents. When\nhe knew that the puhi was hooked he signalled, as planned, to tell\nthose on the canoe of his success. In a short while he came to the\nsurface, and entering the canoe they all returned to shore, trailing\nthe rope behind. He told those in the canoe from Haneoo to paddle\nthither and to Hamoa, and to tell all the people to pull the puhi;\nlike instructions were given those on the Aleamai canoe for their\npeople. The two canoes set forth on their courses to the landings,\nkeeping in mind Aiai's instructions, which were duly carried out by\nthe people of the two places; and there were many for the work.\n\nThen Aiai ascended Kaiwiopele Hill and motioned to the people of\nboth places to pull the ropes attached to the hook on the mouth of\nthe puhi. It was said that the Aleamai people won the victory over\nthe much greater number from the other places, by landing the puhi\non the pahoehoe stones at Lehoula. The people endeavored to kill the\nprize, but without success till Aiai came and threw three ala stones\nat it and killed it. The head was cut off and cooked in the _imu_\n(oven). The bones of its jaw, with the mouth wide open, are seen to\nthis day at a place near the shore, washed by the waves,--the rock\nformation at a short distance having such a resemblance.\n\nResidents of the place state that all ala stones near where the\nimu was made in which the puhi was baked do not crack when heated,\nas they do elsewhere, because of the imu heating of that time. It\nis so even to this day. The backbone (_iwi kuamoo_) of this puhi is\nstill lying on the pahoehoe where Aiai killed it with the three ala\nstones,--the rocky formation, about thirty feet in length, exactly\nresembling the backbone of an eel. The killing of this puhi by Aiai\ngave him fame among the people of Hana. Its capture was the young lad's\nfirst attempt to follow his father's vocation, and his knowledge was\na surprise to the people.\n\nAfter this event a man came over from Waiiau, Molokai, who was a _kahu_\n(keeper) of the puhi. He dreamed one night that he saw its spirit,\nwhich told him that his _aumakua_ (god) had been killed at Hana, so\nhe came to see with his own eyes where this had occurred. Arriving at\nWananalua he was befriended by one of the retainers of Kamohoalii,\nthe King of Hana, and lived there a long time serving under him,\nduring which time he learned the story of how the puhi had been caught\nand killed by Aiai, the son of Ku-ula and Hinapukuia, whereupon he\nsought to accomplish their death.\n\nConsidering a plan of action, he went one day to Ku-ula, without\norders, and told him that the King had sent him for fish for the\nKing. Ku-ula gave him but one fish, an ulua, with a warning direction,\nsaying, \"Go back to the King and tell him to cut off the head of\nthe fish and cook it in the imu, and the flesh of its body cut up\nand salt and dry in the sun, for 'this is Hana the _aupehu_ land;\nHana of the scarce fish; the fish Kama; the fish of Lanakila.' (_Eia\no Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama;\nka ia o Lanakila_).\"\n\nWhen the man returned to the King and gave him the fish, the King\nasked: \"Who gave it to you?\" and the man answered:\n\n\"Ku-ula.\"\n\nThen it came into his head that this was his chance for revenge, so\nhe told the King what Ku-ula had said but not in the same way, saying:\n\"Your head fisherman told me to come back and tell you that your head\nshould be cut from your body and cooked in the imu, and the flesh of\nyour body should be cut up and salted and dried in the sun.\"\n\nThe King on hearing this message was so angered with Ku-ula, his head\nfisherman, that he told the man to go and tell all his _konohikis_\n(head men of lands with others under them) and people, to go up in the\nmountains and gather immediately plenty of firewood and place it around\nKu-ula's house, for he and his wife and child should be burned up.\n\nThis order of the King was carried out by the konohikis and people\nof all his lands except those of Aleamai. These latter did not obey\nthis order of the King, for Ku-ula had always lived peaceably among\nthem. There were days when they had no fish, and he had supplied\nthem freely.\n\nWhen Ku-ula and his wife saw the people of Hana bringing firewood\nand placing it around the house they knew it foreboded trouble; so\nKu-ula went to a place where taro, potatoes, bananas, cane, and some\ngourds were growing. Seeing three dry gourds on the vine, he asked the\nowner for them and was told to take them. These he took to his house\nand discussed with his wife the evil day to come, and told Aiai that\ntheir house would be burned and their bodies too, but not to fear death\nnor trouble himself about it when the people came to shut them in.\n\nAfter some thinking Ku-ula remembered his giving the ulua to the King's\nretainer and felt that he was the party to blame for this action of\nthe King's people. He had suspected it before, but now felt sure;\ntherefore he turned to his son and said: \"Our child, Aiai-a-Ku-ula,\nif our house is burned, and our bodies too, you must look sharp for\nthe smoke when it goes straight up to the hill of Kaiwiopele. That\nwill be your way out of this trouble, and you must follow it till\nyou find a cave where you will live. You must take this hook called\nmanaiaakalani with you; also this fish-pearl (_pa hi aku_), called\n_Kahuoi_; this shell called _lehoula_, and this small sandstone from\nwhich I got the name they call me, _Ku-ula-au-a-Ku-ulakai_. It is\nthe progenitor of all the fish in the sea. You will be the one to\nmake all the ku-ulas from this time forth, and have charge also of\nmaking all the fishing stations (_ko'a lawaia_) in the sea throughout\nthe islands. Your name shall be perpetuated and those of your parents\nalso, through all generations to come, and I hereby confer upon you\nall my power and knowledge. Whenever you desire anything call, or ask,\nin our names, and we will grant it. We will stand up and go forth\nfrom here into the sea and abide there forever; and you, our child,\nshall live on the land here without worrying about anything that may\nhappen to you. You will have power to punish with death all those who\nhave helped to burn us and our house. Whether it be king or people,\nthey must die; therefore let us calmly await the calamity that is to\nbefall us.\"\n\nAll these instructions Aiai consented to carry out from first to last,\nas a dutiful son.\n\nAfter Ku-ula's instructions to his son, consequent upon the\nmanifestations of coming trouble, the King's people came one day and\ncaught them and tied their hands behind their backs, the evil-doer\nfrom Molokai being there to aid in executing the cruel orders of\nKamohoalii resulting from his deceitful story. Upon being taken\ninto their house Ku-ula was tied to the end post of the ridge pole\n(_pouhana)_, the wife was tied to the middle post (_kai waena_) of the\nhouse, and the boy, Aiai, was tied to one of the corner posts (_pou\no manu_). Upon fastening them in this manner the people went out of\nthe house and barricaded the doorway with wood, which they then set on\nfire. Before the fire was lit, the ropes with which the victims were\ntied dropped off from their hands. Men, women, and children looked\non at the burning house with deep pity for those within, and tears\nwere streaming down their cheeks as they remembered the kindness of\nKu-ula during all the time they had lived together. They knew not\nwhy this family and their house should be burned in this manner.\n\nWhen the fire was raging all about the house and the flames were\nconsuming everything, Ku-ula and his wife gave their last message to\ntheir son and left him. They went right out of the house as quietly\nas the last breath leaves the body, and none of the people standing\nthere gazing saw where, or how, Ku-ula and his wife came forth out of\nthe house. Aiai was the only one that retained material form. Their\nbodies were changed by some miraculous power and entered the sea,\ntaking with them all the fish swimming in and around Hana. They\nalso took all sea-mosses, crabs, crawfish, and the various kinds of\nshellfish along the seashore, even to the opihi-koele at the rocky\nbeach; every edible thing in the sea was taken away. This was the\nfirst stroke of Ku-ula's revenge on the King and the people of Hana who\nobeyed his mandate; they suffered greatly from the scarcity of fish.\n\nWhen Ku-ula and his wife were out of the house the three gourds\nexploded from the heat, one by one, and all those who were gazing at\nthe burning house believed the detonations indicated the bursting\nof the bodies of Ku-ula, his wife, and child. The flames shot up\nthrough the top of the house, and the black smoke hovered above it,\nthen turned toward the front of Kaiwiopele Hill. The people saw Aiai\nascend through the flames and walk upon the smoke toward the hill\ntill he came to a small cave that opened to receive and rescue him.\n\nAs Aiai left the house it burned fiercely, and, carrying out the\ninstructions of his father he called upon him to destroy by fire\nall those who had caught and tied them in their burning house. As he\nfinished his appeal he saw the rippling of the wind on the sea and\na misty rain coming with it, increasing as it came till it reached\nLehoula, which so increased the blazing of the fire that the flames\nreached out into the crowd of people for those who had obeyed the\nKing. The man from Molokai, who was the cause of the trouble, was\nreached also and consumed by the fire, and the charred bodies were left\nto show to the people the second stroke of Ku-ula's vengeance. Strange\nto say, all those who had nothing to do with this cruel act, though\ncloser to the burning house, were uninjured; the tongues of fire\nreached out only for the guilty ones. In a little while but a few\nsmouldering logs and ashes were all that remained of the house of\nKu-ula. Owing to this strange action of the fire some of the people\ndoubted the death of Ku-ula and his wife, and much disputation arose\namong them on the subject.\n\nWhen Aiai walked out through the flames and smoke and reached the\ncave, he stayed there through that night till the next morning, then,\nleaving his hook, pearl shell, and stone there, he went forth till\nhe came to the road at Puilio, where he met several children amusing\nthemselves by shooting arrows, one of whom made friends with him and\nasked him to his house. Aiai accepted the invitation, and the boy\nand his parents treating him well, he remained with them for some days.\n\nWhile Aiai was living in their house the parents of the boy heard\nof the King's order for all the people of Hana to go fishing for\nhinalea. The people obeyed the royal order, but when they went down to\nthe shore with their fishing baskets they looked around for the usual\nbait (_ueue_), which was to be pounded up and put into the baskets,\nbut they could not find any, nor any other material to be so used,\nneither could they see any fish swimming around in the sea. \"Why?\" was\nthe question. Because Ku-ula and his wife had taken with them all\nthe fish and everything pertaining to fishing. Finding no bait they\npounded up limestone and placed it in the baskets and swam out and\nset them in the sea. They watched and waited all day, but in vain,\nfor not a single hinalea was seen, nor did any enter the baskets. When\nnight came they went back empty-handed and came down again the next day\nonly to meet the same luck. The parents of the boy who had befriended\nAiai were in this fishing party, in obedience to the King's orders,\nbut they got nothing for their trouble. Aiai, seeing them go down\ndaily to Haneoo, asked concerning it, and was told everything; so he\nbade his friend come with him to the cave where he had stayed after\nhis father's house was burned. Arriving there he showed the stone\nfish god, Pohaku-muone, and said: \"We can get fish up here from this\nstone without much work or trouble.\"\n\nThen Aiai picked up the stone and they went down to Lehoula, and\nsetting it down at a point facing the pond which his father had made\nhe repeated these words: \"O Ku-ula, my father; O Hina, my mother,\nI place this stone here in your name, Ku-ula, which action will make\nyour name famous and mine too, your son; the keeping of this ku-ula\nstone I give to my friend, and he and his offspring hereafter will\ndo and act in all things pertaining to it in our names.\"\n\nAfter saying these words he told his friend his duties and all things\nto be observed relative to the stone and the benefits to be derived\ntherefrom as an influencing power over such variety of fish as he\ndesired. This was the first establishment of the _ko'a ku-ula_ on\nland,--a place where the fisherman was obliged to make his offering\nof the first of his catch by taking two fishes and placing them on\nthe ku-ula stone as an offering to Ku-ula. Thus Aiai first put in\npractice the fishing oblations established by his father at the place\nof his birth, in his youth, but it was accomplished only through the\nmana kupua of his parents.\n\nWhen Aiai had finished calling on his parents and instructing his\nfriend, there were seen several persons walking along the Haneoo beach\nwith their fishing baskets and setting them in the sea, but catching\nnothing. At Aiai's suggestion he and his friend went over to witness\nthis fishing effort. When they reached the fishers Aiai asked them,\n\"What are those things placed there for?\"\n\nThey answered, \"Those are baskets for catching hinaleas, a fish that\nour King, Kamohoalii, longs for, but we cannot get bait to catch the\nfish with.\"\n\n\"Why is it so?\" asked Aiai.\n\nAnd they answered, \"Because Ku-ula and his family are dead, and all\nthe fish along the beach of Hana are taken away.\"\n\nThen Aiai asked them for two baskets. Having received them, he bade\nhis friend take them and follow him. They went to a little pool near\nthe beach, and setting the baskets therein, he called on his parents\nfor hinaleas. As soon as he had finished, the fish were seen coming in\nsuch numbers as to fill the pool, and still they came. Aiai now told\nhis friend to go and fetch his parents and relatives to get fish,\nand to bring baskets with which to take home a supply; they should\nhave the first pick, and the owners of the baskets should have the\nnext chance. The messenger went with haste and brought his relatives\nas directed. Aiai then took two fishes and gave them to his friend to\nplace on the ko'a they had established at Lehoula for the ku-ula. He\nalso told him that before the setting of the sun of that day they would\nhear that King Kamohoalii of Hana was dead, choked and strangled to\ndeath by the fish. These prophetic words of Aiai came true.\n\nAfter Aiai had made his offering, his friend's parents came to where\nthe fish were gathering and were told to take all they desired,\nwhich they did, returning home happy for the liberal supply obtained\nwithout trouble. The owners of the baskets were then called and told\nto take all the fish they wished for themselves and for the King. When\nthese people saw the great supply they were glad and much surprised\nat the success of these two boys. The news of the reappearing of the\nfish spread through the district, and the people flocked in great\nnumbers and gathered hinaleas to their satisfaction, and returned to\ntheir homes with rejoicing. Some of those who gave Aiai the baskets\nreturned with their bundles of fish to the King. When he saw so many\nof those he had longed for he became so excited that he reached out\nand picked one up and put it in his mouth, intending to eat it; but\ninstead the fish slipped right into his throat and stuck there. Many\ntried to reach and take it out, but were unable, and before the sun\nset that day Kamohoalii, the King of Hana, died, being choked and\nstrangled to death by the fish. Thus the words of Aiai, the son of\nKu-ula, proved true.\n\nBy the death of the King of Hana the revenge was complete. The\nevil-doer from Molokai, and those who obeyed the King's orders on\nthe day Ku-ula's house was fired, met retribution, and Aiai thus won\na victory over all his father's enemies.\n\nAfter living for a time at Hana Aiai left that place and went among\nthe different islands of the group establishing fishing ko'as (_ko'a\naina aumakua_). He was the first to measure the depth of the sea to\nlocate these fishing ko'as for the deep sea fishermen who go out in\ntheir canoes, and the names of many of these ko'as located around\nthe different islands are well known.\n\n\n\n\nXXII\n\nAIAI, SON OF KU-ULA\n\nPART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII\n\n_Translated from Moke Manu by M. K. Nakuina_\n\n\nAfter the death of the King of Hana, Aiai left the people of Haneoo\ncatching hinalea and went to Kumaka, a place where fresh water springs\nout from the sand and rocks near the surf of Puhele, at Hamoa, where\nlay a large, long stone in the sea. This stone he raised upright and\nalso placed others about the water spring, and said to his friend:\n\"To-day I name this stone Ku-a-lanakila, for I have triumphed over my\nenemies; and I hereby declare that all fishes, crabs, and sea-moss\nshall return again in plenty throughout the seas of Hana, as in the\ndays when my parents were living in the flesh at Lehoula.\"\n\nFrom the time Aiai raised this stone, up to the present generation,\nthe story of Ku-ula and Aiai is well preserved, and people have\nflocked to the place where the stone stands to see it and verify the\ntradition. Some kahunas advise their suffering patients to pay a visit\nto the stone, Ku-lanakila, with some offerings for relief from their\nsickness and also to bathe in the spring of Kumaka and the surf of\nPuhele. This was a favorite spot of the kings and chiefs of the olden\ntimes for bathing and surf-riding, and is often referred to in the\nstories and legends of Hawaii-nei. This was the first stone raised by\nAiai and established as a ku-ula at Hamoa; and the old people of Hana\nattributed to its influence the return of the fish to their waters.\n\nAfter Aiai's practice of his father's instructions and the return of\nthe fishes, his fame spread throughout the district, and the people\nmade much of him during his stay with them.\n\nA great service wrought by Aiai during his boyhood was the teaching\nof his friend and his friend's parents how to make the various nets\nfor all kinds of fishing. He also taught them to make the different\nkinds of fishing lines. When they were skilled in all these branches\nof knowledge pertaining to fishing, he called the people together,\nand in their presence declared his friend to be the head fisherman\nof Hana, with full control of all the stations (_ko'a ia_) he had\nestablished. This wonder-working power second to none, possessed by\nAiai, he now conferred on his friend, whereby his own name would be\nperpetuated and his fame established all over the land.\n\nThe first _ko'a ia_ (fishing ground, or station) where Aiai measured\nthe depth of the sea is near Aleamai, his birthplace, and is called\nKapukaulua, where he hooked and killed the eel Koona. It is a few miles\nfrom the shore to the southeast of the rocky islet called Alau. The\nsecond station he established was at a spot about a mile from Haneoo\nand Hamoa which was for the kala, palani, nanue, puhi, and ula. These\nvarieties of fish are not caught by nets, or with the hook, but in\nbaskets which are filled with bait and let down in the deep sea.\n\nThe third station, which he named Koauli, was located out in the deep\nsea for the deep sea fishes, the depth ranging about two hundred\nfathoms. This is the ko'a that fishermen have to locate by certain\nshore bearings, lest a mistake be made as to the exact spot and the\nbottom be found rocky and the hooks entangle in the coral. In all the\nstations Aiai located there are no coral ledges where the fisherman's\nhook would catch, or the line be entangled; and old Hawaiians commended\nthe skill of such locations, believing that the success of Aiai's\nwork was due to his father's influence as an ocean deity.\n\nAt one time Aiai went over to the bay of Wananalua, the present\nport of Hana, with its noted hill of Kauiki and the sandy beach\nof Pueokahi. Here he made and placed a ku-ula, and also placed\na fish stone in the cliff of Kauiki whereon is the ko'a known as\nMakakiloia. And the people of Hana give credit to this stone for\nthe frequent appearance of the akule, oio, moi, and other fishes in\ntheir waters.\n\nAiai's good work did not stop at this point; proceeding to Honomaele\nhe picked up three pebbles at the shore and, going into the sea,\nout beyond the breaking surf, he placed them there. In due time these\nthree pebbles gathered others together and made a regular ridge; and\nwhen this was accomplished, the aweoweo gathered from the far ocean\nto this ridge of pebbles for rest; whereupon the people came with net,\nhook, and line, and caught them as they desired. The writer witnessed\nthis in 1845 with his own eyes. This ko'a for aweoweo is still there,\nbut difficult to locate, from the fact that all the old residents\nare gone--either dead or moved away.\n\nHe next went over to Waiohue, Koolau, where he placed a stone on\na sharp rocky islet, called Paka, whereon a few puhala grow. It is\nclaimed that during the season of the kala, they come in from the\nocean, attracted to this locality by the power of this stone. They\ncontinue on to Mokumana, a cape between Keanae and Wailuanui. They\ncome in gradually for two days, and on the third day of their reaching\nthe coast, at the pali of Ohea, is the time and place to surround\nthem with nets. In olden times while the fishermen were hauling\nin their nets full of kala into the canoes, the akule and oio also\ncame in numbers at the same time, making it impossible to catch all\nin one day; and as there were so many gathered in the net it took\nthem a day and a night before they could care for their draught,\nwhich yielded so many more than could be made use of that they were\nfed to the pigs and dogs. The kala of Ohea is noted for its fatness\nand fine flavor. Few people are now living there, and the people who\nknew all about this are dead; but the stone that Aiai placed on that\nlittle island at Waiohue is still there.\n\nAiai stayed there a few days and then returned to Hana and lived at\nhis birthplace quite a length of time till he was a man grown. During\nthis period he was teaching his art of fishing in all its forms;\nand when he was satisfied the people were proficient, he prepared to\nvisit other places for like service. But before leaving, Aiai told\nhis friend to go and kill the big _hee kupua_ (wonderful octopus)\nin the deep sea, right out of Wailuanui, Koolau, and he consented.\n\nWhen the canoes were made ready and drawn to the beach and the people\ncame prepared to start, Aiai brought the _hokeo_ (fishing gourd),\nwhere the _leho_ (kauri shell) that Ku-ula his father gave him was\nkept, and gave it to his friend. This shell is called _lehoula,_\nand the locality at Hana of that name was called after it.\n\nThen the canoes and people sailed away till they got out along the\npalis near Kopiliula, where they rested. Aiai was not with the party,\nbut overlooked their operations from the pali of Puhiai. While they\nrested, preparation for the lowering of the leho was being made,\nand when ready, Aiai's friend called on Ku-ula and Hina for the\nassistance of their wonderful powers. When he was through, he took\noff the covering of the gourd and took out the leho, which had rich\nbeautiful colors like the rainbow, and attaching it to the line, he\nlowered it into the sea, where it sent out rays of a fiery light. The\nhee was so attracted by its radiance that it came out of its hole and\nwith its great arms, which were as long and large as a full-grown\ncocoanut tree, came up to the surface of the water and stood there\nlike a cocoanut grove. The men were frightened, for it approached and\nwent right into the canoes with the intention of destroying them and\nthe men and capturing the leho; but it failed, because Aiai's friend,\nwith his skill and power, had provided himself with a stone, which,\nat the proper time, he shoved into the head of the squid; and the\nweight of the stone drew it down to the bottom of the sea and kept\nit there, and being powerless to remove the stone, it died. The men\nseized and cut off one of the arms, which was so big that it loaded\nthe canoes down so that they returned to Hana. When the squid died, it\nturned to stone. It is pointed out to-day just outside of Wailuanui,\nwhere a stone formation resembles the body of a squid and the arms,\nwith one missing.\n\nWhen Aiai saw from the pali that his friend was successful in killing\nthe hee, he returned to Hana unseen, and in a short while the canoes\narrived with its arm, which was divided among the people according\nto the directions of Aiai.\n\nWhen Aiai saw that his friend and others of Hana were skilled in\nall the art of fishing, he decided to leave his birthplace and\njourney elsewhere. So he called a council of his friends and told\nthem of his intended departure, to establish other fishing stations\nand instruct the people with all the knowledge thereof in conformity\nwith the injunction of Ku-ula his father. They approved of the course\ncontemplated and expressed their indebtedness to him for all the\nbenefits he had shown them.\n\nOn leaving Aleamai he took with him the fish-hook, _manaiaakalani_,\nand the fish pearl, _Kahuoi_, for aku from the little cave where\nhe had lodged on the hill of Kaiwiopele, and then disappeared in the\nmysterious manner of his parents. He established ku-ulas and ko'a aina,\nby placing three fish stones at various points as far as Kipahulu. At\nthe streams of Kikoo and Maulili there stands a stone to-day, which\nwas thrown by Aiai and dropped at a bend in the waters, unmoved by\nthe many freshets that have swept the valleys since that time.\n\nOut in the sea of Maulili is a famous station known as Koanui. It\nis about a mile from the shore and marks the boundary of the sea of\nMaulili, and the fish that appear periodically and are caught within\nits limits have been subject to a division between the fishermen and\nthe landowner ever since. This is a station where the fisherman's\nhook shall not return without a fish except the hook be lost, or the\nline cut.\n\nThe first time that Aiai tested this station and caught a fish with\nhis noted hook, he saw a fisherman in his canoe drifting idly, without\nsuccess. When he saw Aiai, this fisherman, called Kanemakua, paddled\ntill he came close to where Aiai was floating on an improvised canoe,\na wiliwili log, without an outrigger,--which much surprised him. Before\nthe fisherman reached him, Aiai felt a tug at his line and knew that\nhe had caught a fish and began pulling it in. When Kanemakua came\nwithin speaking distance Aiai greeted him and gave him the fish,\nputting it into his canoe. Kanemakua was made happy and thanked Aiai\nfor his generosity. While putting it in the canoe Aiai said:\n\n\"This is the first time I have fished in these waters to locate (or\nfound) this station, and as you are the first man I meet I give you\nthe first fish caught. I also give you charge of this ko'a; but take my\nadvice. When you come here to fish and see a man meeting you in a canoe\nand floating alongside of you, if at that time you have caught a fish,\nthen give it to him as I have done to you, without regret, and thus\nget a good name and be known as a generous man. If you observe this,\ngreat benefits will come to you and those related to you.\"\n\nAs Aiai finished speaking he suddenly disappeared, and Kanemakua could\nhardly realize that he had not been dreaming but for the assurance he\nhad in the great fish lying in his canoe. He returned to the shore with\nhis prize, which was so large and heavy that it required the help of\ntwo others to carry it to the house, where it was cut up and the oven\nmade hot for its baking. When it was cooked he took the eyes of the\nfish and offered them up as a thanksgiving sacrifice. Then the family,\nfriends, and neighbors around came to the feast and ate freely. During\nall this time Kanemakua was thinking of the words spoken by the young\nman, which he duly observed. The first ku-ula established in Maulili,\nMaui, was named after him, and from that time its fish have been\ngiven out freely without restriction or division.\n\nAfter establishing the different ku-ula stations along the coast from\nHana to Kipahulu, Aiai went to Kaupo and other places. A noted station\nand ku-ula is at Kahikinui. All the stations of this place are in the\ndeep sea, where they use nets of three kinds; there is also fishing\nwith poles, and ulua fishing, because this part of the island faces\nthe wind; but the ku-ulas are located on the seashore, as is also\nthe one at Honuaula, where it is covered over by the lava flow.\n\nThus was performed the good work of Aiai in establishing ku-ula\nstations and fish stones continued all around the island of Maui. It\nis also said that he visited Kahoolawe and established a ku-ula at\nHakioawa, though it differs from the others, being built on a high\nbluff overlooking the sea, somewhat like a temple, by placing stones\nin the form of a square, in the middle of which was left a space\nwherein the fishermen of that island laid their first fish caught,\nas a thank offering. Awa and kapa were also placed there as offerings\nto the fish deities.\n\nAn idea prevails with some people that the ko'a of Kamohoalii, the\nking shark of Kahoolawe, is on this island, but if all the stories\ntold of it be examined there will be found no reference to a ko'a of\nhis on this island.\n\nFrom Kahoolawe, Aiai next went to Lanai, where he started fishing\nfor _aku_ (bonito) at Cape Kaunolu, using his pearl Kahuoi. This is\nthe first case known of fishing for aku with pearl from the land,\nas it is a well known fact that this fish is caught only in deep sea,\nfar from shore. In the story of Kaneapua it is shown that he is the\nonly one who had fished for aku at the Cape of Kaunolu, where it was\nstarted by Aiai.\n\nFrom Kaunolu, Aiai went to Kaena Cape, where at a place close to\nPaomai, was a little sandy beach now known as Polihua. Here he\ntook a stone and carved a figure on it, then carried and placed\nit on the sandy beach, and called on his parents. While making his\nincantations the stone moved toward the sea and disappeared under\nthe water. His incantations finished, the stone reappeared and\nmoved toward him till it reached the place where it had been laid;\nwhereupon it was transformed into a turtle, and gave the name of\nPolihua to that beach. This work of Aiai on the island of Lanai was\nthe first introduction of the turtle in the seas of Hawaii, and also\noriginated the habit of the turtle of going up the beach to lay its\neggs, then returning to the sea.\n\nAfter making the circuit of Lanai he went over to Molokai, landing at\nPunakou and travelled along the shore till he reached Kaunakakau. At\nthis place he saw spawns of mullet, called Puai-i, right near the\nshore, which he kicked with his foot, landing them on the sand. This\npractice of kicking fish with the feet is carried on to this time,\nbut only at that locality. Aiai continued on along the Kona side\nof Molokai, examining its fishing grounds and establishing ku-ulas\ntill he got to Halawa. At the Koolau side of the island he stopped at\nWailau and saw the cave of the eel Koona that went to Hana and stole\nthe fish from his father's pond, and the cause of all the trouble\nthat befell his parents and himself.\n\nWhen Aiai landed at Wailau he saw that both sides of the valley\nwere covered with men, women, and children engaged in closing up the\nstream and diverting its water to another course, whereby they would\nbe enabled to catch oopu and opae. The water being low, the gourds\nof some of the people were full from their catch.\n\nAiai noticed their wanton method of fishing, whereby all oopus\nand opaes were caught without thought of any reservation for their\npropagation; therefore he called on his parents to take them all\naway. The prayer was granted, for suddenly they all disappeared;\nthose in the water went up the stream to a place called Koki, while\nthose in the gourds were turned to lizards which scampered out and\nran all over the rocks. The people were much surprised at this change\nand felt sorely disappointed at the loss of their food supply.\n\nOn account of his regard for a certain lad of that place, named Kahiwa,\nhe showed him the place of the opaes to be up the precipitous cliff,\nKoki. The youth was attentive to the direction of Aiai and going there\nhe found the oopus and opaes as stated, as they are to this day. That\nis what established the noted saying of the old people of that land:\n\"Kokio of Wailau is the ladder of the opae.\" It is also known as the\n\"Pali of Kahiwa.\"\n\nWhen Aiai left Wailau he showed this lad the ku-ula and the fish\nstation in the sea he had located there, at the same distance as that\nrocky island known as Mokapu. He went also to Pelekunu, Waikolu and\nKalawao, even to Kalaupapa, the present home of the lepers. At the\nlatter place he left a certain fish stone. That is the reason fish\nconstantly gather there even to this day. He also went to Hoolehua and\nso on as far as _Ka lae o ka ilio_ (the dog's forehead) and _Ka lae o\nka laau_. Between these two capes in the sea is a station established\nby Aiai, where a tree grew out from under a rock, Ekaha by name. It\nis a hardwood tree, but the trunk and also the branches are without\nleaves. This place is a great haunt for fishermen with their hooks.\n\nAiai then came to Oahu, first landing at Makapuu, in Koolau, where\nhe founded a _pohaku-ia_ (fish stone) for red fish and for speckled\nfish, and called it Malei. This was a female rock, and the fish of\nthat place is the uhu. It is referred to in the mele of Hiiaka, thus:\n\n\n    \"I will not go to the stormy capes of Koolau,\n    The sea-cliffs of Moeaau.\n    The woman watching uhu of Makapuu\n    Dwells on the ledge of Kamakani\n    At Koolau. The living\n    Offers grass-twined sacrifices, O Malie!\"\n\n\nFrom the time Aiai founded that spawning-place until the present,\nits fish have been the uhu, extending to Hanauma. There were also\nseveral gathering-places for fish established outside of Kawaihoa. Aiai\nnext moved to Maunalua, then to Waialae and Kahalaia. At Kaalawai he\nplaced a white and brown rock. There in that place is a hole filled\nwith aholehole, therefore the name of the land is Kaluahole. Right\noutside of Kahuahui there is a station where Aiai placed a large\nround sandstone that is surrounded by spawning-places for fish;\nPonahakeone is its name.\n\nIn ancient times the chiefs selected a very secret place wherein to\nhide the dead bodies of their greatly beloved, lest some one should\nsteal their bones to make fish-hooks, or arrows to shoot mice with. For\nthat reason the ancients referred to Ponahakeone as \"_He Lualoa no\nNa'lii_\"--a deep pit for the chiefs.\n\nAiai came to Kalia and so on to Kakaako. Here he was befriended by\na man named Apua, with whom he remained several days, observing and\nlistening to the murmurs of the chief named Kou. This chief was a\nskilful hiaku fisherman, his grounds being outside of Mamala until\nyou came to Moanalua. There was none so skilled as he, and generous\nwithal, giving akus to the people throughout the district.\n\nAs Aiai was dwelling with his friend Apua at Kakaako, he meandered\noff one day along the shore of Kulolia, and so on to Pakaka and\nKapapoko. But he did not return to the house of his friend, for\nhe met a young woman gathering _limu_ (sea-moss) and fishing for\ncrabs. This young woman, whose name was Puiwa, lived at Hanakaialama\nand was a virgin, never having had a husband. She herself, as the\npeople would say, was forward to ask Aiai to be her husband; but he\nlistened to her voice, and they went up together to her home and\nsaw the parents and relatives, and forthwith were married. After\nliving with this young woman some time a son was born to them,\nwhom Aiai named Puniaiki. During those days was the distribution\nof aku which were sent up from Honolulu to the different dwellings;\nbut while others were given a whole fish, they got but a portion from\nsome neighbor. For this reason the woman was angry, and told Aiai to\ngo to the brook and get some oopus fit to eat, as well as opae. Aiai\nlistened to the voice of his wife. He dug a ditch and constructed a\ndam so as to lead the water of the brook into some pits, and thus be\nable to catch the oopu and opae. He labored some days at this work,\nand the fish and shrimps were hung up to dry.\n\nOn a certain day following, Aiai and his wife went with their child\nto the brook. She left her son upon the bank of the stream while she\nengaged herself in catching opae and oopu from the pits. But it was\nnot long before the child began to cry; and as he cried, Aiai told\nhis wife to leave her fishing, but she talked saucily to him. So Aiai\ncalled upon the names of his ancestors. Immediately a dark and lowering\ncloud drew near and poured out a flood of water upon the stream, and\nin a short time the dam was broken by the freshet and all the oopu\nand opae, together with the child, were swept toward the sea. But\nthe woman was not taken by the flood. Aiai then rose up and departed,\nwithout thought of his wife.\n\nHe went down from the valley to Kaumakapili, and as he was standing\nthere he saw some women fishing for oopu on the banks of the stream,\nthe daughter of the chief Kikihale being with them. At that time,\nbehold, there was caught by the female guardian of the daughter of\nKikihale a very large oopu. This oopu she showed to her _protegee_,\nwho told her to put it into a large calabash with water and feed it\nwith limu, so that it might become a pet fish. This was done and the\noopu was tended very carefully night and day.\n\nAiai stood by and saw the fish lifted out of the brook, and recognized\nit at the same time as his own child, changed from a human being into\nan oopu.\n\n(At this point the story of Aiai gives place to that of his child.)\n\nWhen the oopu was placed in a large calabash with water, it was\ncarefully tended and fed with sea-moss for some time, but one day\nin seeing to this duty the guardian of the chieftainess, on reaching\nthe calabash, was startled to behold therein a human child, looking\nwith its eyes. And the water in the calabash had disappeared. She was\ngreatly surprised and seized with a dark foreboding, and a trembling\nfear possessed her as she looked upon this miraculous child.\n\nThis woman went and told the chieftainess of this child they knew to\nhave had the form of an oopu, and as Kikihale heard the story of her\nguardian she went quickly, with grave doubts, however, of this her\nreport; but there, on reaching the calabash, as she looked she saw\nindeed a child therein. She immediately put forth her hands toward\nthe child and lifting it, carefully examined its form and noted\nits agreeable features. As the thought quickly possessed this girl,\nshe said: \"Now, my guardian, you and your husband take and rear this\nchild till he is grown, then I will be his wife.\"\n\nThe guardian answered her: \"When this child becomes grown you will\nbe old; that is, your days will be in the evening of life, while his\nplace will be in the early morn. Will you not thereby have lasting\ncause for dissatisfaction and contention between you in the future?\"\n\nKikihale answering her guardian said: \"You are not to blame; these\nthings are mine to consider, for the reason that the desire is mine,\nnot yours, my guardian.\"\n\nAfter this talking the child was quickly known of among the chiefs\nand attendants. He was nourished and brought up to adult age, when\nKikihale took him for her husband as she had said; and for a time\nthey dwelt together as man and wife without disagreement between\nthem. But during these days Kikihale saw plainly that her husband was\nnot disposed to do anything for their support; therefore she mourned\nover it continually and angrily reproved him, finally, saying:\n\n\"O my husband, can you not go forth also, as others, to assist\nour father and the attendants in the duties of fishing, instead of\neating till you are satisfied, then rolling over with face upward\nto the ridge-pole of the house and counting the ahos? It may do\nwhile my father is alive; but if he should die, whence would come\nour support?\" Thus she spoke reproachingly from day to day, and the\nwords stung Puniaiki's heart with much pain.\n\nAnd this is what he said to his wife one day: \"It is unpleasant to\nhear you constantly talking thus. Not as wild animals is the catching\nof fish in the sea; they are obedient if called, and you may eat\nwastefully of my fish when procured. I have authority over fish,\nmen, pigs, and dogs. If you are a favorite of your father then go to\nhim for double canoes, with their fishing appurtenances, and men to\npaddle them.\"\n\nWhen Kikihale heard these words of her husband she hastened to Kou,\nher father, and told him all that Puniaiki had said, and the request\nwas promptly executed. Kikihale returned to her husband and told him\nall she had done.\n\nOn Puniaiki's going down to the canoe place he found the men were\nmaking ready the canoes with the nets, rods, lines, and the pearl\nfish-hooks. Here he lit a fire and burned up the pearl fish-hooks,\nat which his wife was much angered and cried loudly for the hiaku\npearl hooks of her father. She went and told Kou of this mischievous\naction of her husband, but he answered her not a word at this act of\nhis son-in-law, though he had supplied five gourds filled with them,\na thousand in number, and the strangest thing was, that all were\nburned up save two only which Kou had reserved.\n\nThat night Puniaiki slept apart from his wife, and he told the canoe\npaddlers to sleep in the canoe sheds, not to go to their homes that\nnight; and they obeyed his voice.\n\nIt was Kou's habit to rouse his men before break of day to sail in\nthe malaus for aku fishing at the mouth of the harbor, for that was\ntheir feeding-time, not after the sun had risen. Thus would the canoes\nenter the schools of aku and this chief became famous thereby as a\nmost successful fisherman. But on this day was seen the sorcerer's\nwork of this child of Aiai.\n\nAs Kou with his men set out always before dawn, here was this Puniaiki\nabove at his place at sunrise. At this time on his awaking from sleep\nhe turned his face mountainward, and looking at Kaumakapili he saw\na rainbow and its reddish mist spread out at that place, wherein was\nstanding a human form. He felt conscious that it was Aiai his father,\ntherefore he went there and Aiai showed him the place of the _pa_\n(fish-hook) called Kahuai, and he said to his son: \"Here will I stay\ntill you return; be quick.\"\n\nUpon Puniaiki reaching the landing the canoes were quickly made\nready to depart, and as they reached Kapapoko and Pakaka, at the sea\nof Kuloloia, they went on to Ulukua, now the lighthouse location of\nHonolulu harbor. At this place Puniaiki asked the paddlers: \"What is\nthe name of that surf cresting beneath the prow of our canoes?\"\n\n\"Puuiki,\" replied the men.\n\nHe then said to them: \"Point straight the prow of the canoes and paddle\nwith strength.\" At these words of Puniaiki their minds were in doubt,\nbecause there were probably no akus at that place in the surf; but\nthat was none of their business. As they neared the breakers of Puuiki,\nbelow the mouth of Mamala, Puniaiki said to his men: \"Turn the canoes\naround and go shorewards.\" And in returning he said quickly, \"Paddle\nstrong, for here we are on the top of a school of akus.\" But strange to\nsay, as the men looked in the water they saw no fish swimming about,\nbut on reaching Ulakua Puniaiki opened up the fish-hook, Kahuai,\nfrom its wrapping in the gourd and held it in his hand.\n\nAt this the akus, unprecedented in number, fairly leaped into the\ncanoes. They became so filled with the fish, without labor, that\nthey sank in the water as they reached Kapuukolo, and the men jumped\noverboard to float them to the beach. The canoe men wondered greatly\nat this work of the son-in-law of Kou the chief; and the shore people\nshouted as the akus which filled the harbor swam toward the fishpond\nof Kuwili and on to the mouth of Leleo stream.\n\nWhen the canoes touched shore Puniaiki seized two fishes in his hands\nand went to join his father where he was staying, and Aiai directed\nhim to take them up to where his mother lived. These akus were not\ngifts for her, but an offering to Ku-ula at a ko'a established just\nabove Kahuailanawai. Puniaiki obeyed the instructions of his father,\nand on returning to him he was sent back to his mother, Puiwa, with\na supply of akus. She was greatly surprised that this handsome young\nman, with his gift of akus for her to eat, was her own son, and these\nwere the first fruits of his labor.\n\nThe people marvelled at the quantity of fish throughout the harbor, so\nthat even the stream at Kikihale was also full of akus, and Puniaiki\ncommanded the people to take of them day and night; and the news of\nthis visit of akus went all around Oahu. This unequalled haul of akus\nwas a great humiliation to Kou, affecting his fame as a fisherman;\nbut he was neither jealous of his son-in-law nor angry,--he just\nsat silent. He thought much on the subject but with kindly feelings,\nresulting in turning over this employment to him who could prosecute\nit without worry.\n\nShortly afterwards Aiai arranged with Puniaiki for the establishing\nof ku-ulas, ko'as, and fish stones around the island of Oahu, which\nwere as follows:\n\nThe Kou stone was for Honolulu and Kaumakapili; a ku-ula at Kupahu;\na fish stone at Hanapouli, Ewa. Ahuena was the ku-ula for Waipio; two\nwere assigned for Honouliuli. Hani-o was the name of the ko'a outside\nof Kalaeloa; Kua and Maunalahilahi for Waianae; Kamalino for Waimea;\nand Kaihukuuna for Laiemaloo, Koolau.\n\nAiai and his son also visited Kauai and Niihau on this work, then\nthey turned and went together to Hawaii. The principal or most noted\nfishing-grounds there are: Poo-a, Kahaka, and Olelomoana at Kona;\nKalae at Kau; Kupakea at Puna, and I at Hilo.\n\nIn former times at most of these fishing-grounds were seen multitudes\nand varieties of fish, all around the islands, and occasionally deep\nsea kinds came close in shore, but in this new era there are not so\nmany. Some people say it is on account of the change of the times.\n\n\n\n\nXXIII\n\nKANEAUKAI\n\nA LEGEND OF WAIALUA\n\n_Thos. G. Thrum_\n\n\nLong ago, when the Hawaiians were in the darkness of superstition and\nkahunaism, with their gods and lords many, there lived at Mokuleia,\nWaialua, two old men whose business it was to pray to Kaneaukai for\na plentiful supply of fish. These men were quite poor in worldly\npossessions, but given to the habit of drinking a potion of awa after\ntheir evening meal of poi and fish.\n\nThe fish that frequented the waters of Mokuleia were the aweoweo,\nkala, manini, and many other varieties that find their habitat inside\nthe coral reefs. Crabs of the white variety burrowed in the sand near\nthe seashore and were dug out by the people, young and old. The squid\nalso were speared by the skilful fishermen, and were eaten stewed,\nor salted and sun-dried and roasted on the coals. The salt likely\ncame from Kaena Point, from salt-water evaporation in the holes of\nrocks so plentiful on that stormy cape. Or it may have been made on\nthe salt pans of Paukauwila, near the stream of that name, where a\nfew years ago this industry existed on a small scale.\n\nBut to return to our worshippers of Kaneaukai. One morning on going out\nupon the seashore they found a log of wood, somewhat resembling the\nhuman form, which they took home and set in a corner of their lowly\nhut, and continued their habit of praying to Kaneaukai. One evening,\nafter having prepared a scanty supper of poi and salt, with perhaps a\nfew roasted kukui-nuts, as a relish, and a couple of cocoanut cups of\nawa as their usual drink, they saw a handsome young man approaching,\nwho entered their hut and saluted them. He introduced himself by\nsaying, \"I am Kaneaukai to whom you have been praying, and that which\nyou have set up is my image; you have done well in caring for it.\"\n\nHe sat down, after the Hawaiian custom, as if to share their evening\nmeal, which the two old men invited him to partake of with them, but\nregretted the scanty supply of awa. He said: \"Pour the awa back into\nthe bowl and divide into three.\" This they did and at once shared\ntheir meal with their guest.\n\nAfter supper Kaneaukai said to the two old men, \"Go to Keawanui and\nyou will get fish enough for the present.\" He then disappeared, and\nthe fishermen went as instructed and obtained three fishes; one they\ngave to an old sorceress who lived near by, and the other two they\nkept for themselves.\n\nSoon after this there was a large school of fish secured by the\nfishermen of Mokuleia. So abundant were the fish that after salting\nall they could, there was enough to give away to the neighbors;\nand even the dogs had more than they desired.\n\nLeaving the Mokuleia people to the enjoyment of their unusual\nsupply of fish, we will turn to the abode of two kahunas, who were\nalso fishermen, living on the south side of Waimea Valley, Oahu. One\nmorning, being out of fish, they went out into the harbor to try their\nluck, and casting their net they caught up a calcareous stone about as\nlarge as a man's head, and a pilot fish. They let the pilot fish go,\nand threw the stone back into the sea. Again they cast their net and\nagain they caught the stone and the pilot fish; and so again at the\nthird haul. At this they concluded that the stone was a representative\nof some god. The elder of the two said: \"Let us take this stone ashore\nand set it up as an idol, but the pilot fish we will let go.\" So they\ndid, setting it up on the turn of the bluff on the south side of the\nharbor of Waimea. They built an inclosure about it and smoothed off\nthe rocky bluff by putting flat stones from the immediate neighborhood\nabout the stone idol thus strangely found.\n\nAbout ten days after the finding of the stone idol the two old kahunas\nwere sitting by their grass hut in the dusk of the evening, bewailing\nthe scarcity of fish, when Kaneaukai himself appeared before them\nin the guise of a young man. He told them that they had done well in\nsetting up his stone image, and if they would follow his directions\nthey would have a plentiful supply of fish. Said he, \"Go to Mokuleia,\nand you will find my wooden idol; bring it here and set it up alongside\nof my stone idol.\" But they demurred, as it was a dark night and there\nwere usually quicksands after a freshet in the Kamananui River. His\nanswer was, \"Send your grandsons.\" And so the two young men were sent\nto get the wooden idol and were told where they could find it.\n\nThe young men started for Mokuleia by way of Kaika, near the place\nwhere salt was made a few years ago. Being strangers, they were in\ndoubt about the true way, when a meteor (_hoku kaolele_) appeared and\nwent before them, showing them how to escape the quicksands. After\ncrossing the river they went on to Mokuleia as directed by Kaneaukai,\nand found the wooden idol in the hut of the two old men. They\nshouldered it, and taking as much dried fish as they could carry,\nreturned by the same way that they had come, arriving at home about\nmidnight.\n\nThe next day the two old kahunas set up the wooden idol in the same\ninclosure with the stone representative of Kaneaukai. The wooden\nimage has long since disappeared, having been destroyed, probably,\nat the time Kaahumanu made a tour of Oahu after her conversion to\nChristianity, when she issued her edict to burn all the idols. But\nthe stone idol was not destroyed. Even during the past sixty years\nofferings of roast pigs are known to have been placed before it. This\nwas done secretly for fear of the chiefs, who had published laws\nagainst idolatry.\n\nAccounts differ, various narrators giving the story some embellishments\nof their own. So good a man as a deacon of Waialua in telling the\nabove seemed to believe that, instead of being a legend it was true;\nfor an old man, to whom he referred as authority, said that one of\nthe young men who went to Mokuleia and brought the wooden idol to\nWaimea was his own grandfather.\n\nAn aged resident of the locality gives this version: Following the\nplacement of their strangely found stone these two men dreamed of\nKaneaukai as a god in some far-distant land, to whom they petitioned\nthat he would crown their labors with success by granting them a\nplentiful supply of fish. Dreaming thus, Kaneaukai revealed himself to\nthem as being already at their shore; that the stone which they had\nbeen permitted to find and had honored by setting up at Kehauapuu,\nwas himself, in response to their petitions; and since they had\nbeen faithful so far, upon continuance of the same, and offerings\nthereto, they should ever after be successful in their fishing. As if\nin confirmation of this covenant, this locality has ever since been\nnoted for the periodical visits of schools of the anae-holo and kala,\nwhich are prevalent from April to July, coming, it is said, from Ohea,\nHonuaula, Maui, by way of Kahuku, and returning the same way.\n\nSo strong was the superstitious belief of the people in this deified\nstone that when, some twenty years ago, the road supervisor of the\ndistrict threw it over and broke off a portion, it was prophesied\nthat Kaneaukai would be avenged for the insult. And when shortly\nafterward the supervisor lost his position and removed from the\ndistrict, returning not to the day of his death; and since several\nof his relatives have met untimely ends, not a few felt it was the\nrecompense of his sacrilegious act.\n\n\n\n\nXXIV\n\nTHE SHARK-MAN, NANAUE\n\n_Mrs. E. M. Nakuina_\n\n\n_Kamohoalii_, the King-shark of Hawaii and Maui, has several deep\nsea caves that he uses in turn as his habitat. There are several of\nthese at the bottom of the palisades, extending from Waipio toward\nKohala, on the island of Hawaii. A favorite one was at Koamano, on the\nmainland, and another was at Maiaukiu, the small islet just abreast\nof the valley of Waipio. It was the belief of the ancient Hawaiians\nthat several of these shark gods could assume any shape they chose,\nthe human form even, when occasion demanded.\n\nIn the reign of Umi, a beautiful girl, called Kalei, living in Waipio,\nwas very fond of shellfish, and frequently went to Kuiopihi for her\nfavorite article of diet. She generally went in the company of other\nwomen, but if the sea was a little rough, and her usual companion\nwas afraid to venture out on the wild and dangerous beach, she very\noften went alone rather than go without her favorite sea-shells.\n\nIn those days the Waipio River emptied over a low fall into a basin\npartly open to the sea; this basin is now completely filled up with\nrocks from some convulsion of nature, which has happened since then. In\nthis was a deep pool, a favorite bathing-place for all Waipio. The\nKing shark god, Kamohoalii, used to visit this pool very often to\nsport in the fresh waters of the Waipio River. Taking into account\nthe many different tales told of the doings of this shark god, he\nmust have had quite an eye for human physical beauty.\n\nKalei, as was to be expected from a strong, well-formed Hawaiian girl\nof those days, was an expert swimmer, a good diver, and noted for the\nneatness and grace with which she would _lelekawa_ (jump from the\nrocks into deep water) without any splashing of water, which would\nhappen to unskilful divers, from the awkward attitudes they would\nassume in the act of jumping.\n\nIt seems Kamohoalii, the King-shark, had noted the charms of the\nbeautiful Kalei, and his heart, or whatever answers in place of it with\nfishes, had been captured by them. But he could not expect to make\nmuch of an impression on the maiden's susceptibilities _in propria\npersona_, even though he was perfectly able to take her bodily into\nhis capacious maw; so he must needs go courting in a more pleasing\nway. Assuming the form of a very handsome man, he walked on the beach\none rather rough morning, waiting for the girl's appearance.\n\nNow the very wildness of the elements afforded him the chance he\ndesired, as, though Kalei was counted among the most agile and quick\nof rock-fishers, that morning, when she did come, and alone, as her\nusual companions were deterred by the rough weather, she made several\nunsuccessful springs to escape a high threatening wave raised by the\ngod himself; and apparently, if it had not been for the prompt and\neffective assistance rendered by the handsome stranger, she would\nhave been swept out into the sea.\n\nThus an acquaintance was established. Kalei met the stranger from\ntime to time, and finally became his wife.\n\nSome little time before she expected to become a mother, her husband,\nwho all this time would only come home at night, told her his true\nnature, and informing her that he would have to leave her, gave orders\nin regard to the bringing up of the future child. He particularly\ncautioned the mother never to let him be fed on animal flesh of any\nkind, as he would be born with a dual nature, and with a body that\nhe could change at will.\n\nIn time Kalei was delivered of a fine healthy boy, apparently the same\nas any other child, but he had, besides the normal mouth of a human\nbeing, a shark's mouth on his back between the shoulder blades. Kalei\nhad told her family of the kind of being her husband was, and they\nall agreed to keep the matter of the shark-mouth on the child's back\na secret, as there was no knowing what fears and jealousies might be\nexcited in the minds of the King or high chiefs by such an abnormal\nbeing, and the babe might be killed.\n\nThe old grandfather, far from heeding the warning given by Kamohoalii\nin the matter of animal diet, as soon as the boy, who was called\nNanaue, was old enough to come under the taboo in regard to the\neating of males, and had to take his meals at the mua house with the\nmen of the family, took especial pains to feed him on dog meat and\npork. He had a hope that his grandson would grow up to be a great,\nstrong man, and become a famous warrior; and there was no knowing\nwhat possibilities lay before a strong, skilful warrior in those\ndays. So he fed the boy with meat, whenever it was obtainable. The\nboy thrived, grew strong, big, and handsome as a young lama (_Maba\nsandwicensis_) tree.\n\nThere was another pool with a small fall of the Waipio River very\nnear the house of Kalei, and the boy very often went into it while\nhis mother watched on the banks. Whenever he got into the water he\nwould take the form of a shark and would chase and eat the small fish\nwhich abounded in the pool. As he grew old enough to understand,\nhis mother took especial pains to impress on him the necessity of\nconcealing his shark nature from other people.\n\nThis place was also another favorite bathing-place of the people, but\nNanaue, contrary to all the habits of a genuine Hawaiian, would never\ngo in bathing with the others, but always alone; and when his mother\nwas able, she used to go with him and sit on the banks, holding the\nkapa scarf, which he always wore to hide the shark-mouth on his back.\n\nWhen he became a man, his appetite for animal diet, indulged\nin childhood, had grown so strong that a human being's ordinary\nallowance would not suffice for him. The old grandfather had died in\nthe meantime, so that he was dependent on the food supplied by his\nstepfather and uncles, and they had to expostulate with him on what\nthey called his shark-like voracity. This gave rise to the common\nnative nickname of a _manohae_ (ravenous shark) for a very gluttonous\nman, especially in the matter of meat.\n\nNanaue used to spend a good deal of his time in the two pools,\nthe one inland and the other opening into the sea. The busy-bodies\n(they had some in those days as well as now) were set to wondering\nwhy he always kept a _kihei_, or mantle, on his shoulders; and for\nsuch a handsomely shaped, athletic young man, it was indeed a matter\nof wonder and speculation, considering the usual attire of the youth\nof those days. He also kept aloof from all the games and pastimes\nof the young people, for fear that the wind or some active movement\nmight displace the kapa mantle, and the shark-mouth be exposed to view.\n\nAbout this time children and eventually grown-up people began to\ndisappear mysteriously.\n\nNanaue had one good quality that seemed to redeem his apparent\nunsociability; he was almost always to be seen working in his\nmother's taro or potato patch when not fishing or bathing. People\ngoing to the sea beach would have to pass these potato or taro\npatches, and it was Nanaue's habit to accost them with the query of\nwhere they were going. If they answered, \"To bathe in the sea,\" or,\n\"Fishing,\" he would answer, \"Take care, or you may disappear head and\ntail.\" Whenever he so accosted any one it would not be long before\nsome member of the party so addressed would be bitten by a shark.\n\nIf it should be a man or woman going to the beach alone, that person\nwould never be seen again, as the shark-man would immediately follow,\nand watching for a favorable opportunity, jump into the sea. Having\npreviously marked the whereabouts of the person he was after, it was an\neasy thing for him to approach quite close, and changing into a shark,\nrush on the unsuspecting person and drag him or her down into the\ndeep, where he would devour his victim at his leisure. This was the\ndanger to humanity which his king-father foresaw when he cautioned\nthe mother of the unborn child about feeding him on animal flesh,\nas thereby an appetite would be evoked which they had no means of\nsatisfying, and a human being would furnish the most handy meal of\nthe kind that he would desire.\n\nNanaue had been a man grown some time, when an order was promulgated\nby Umi, King of Hawaii, for every man dwelling in Waipio to go to\n_koele_ work, tilling a large plantation for the King. There were to\nbe certain days in an _anahulu_ (ten days) to be set aside for this\nwork, when every man, woman, and child had to go and render service,\nexcepting the very old and decrepit, and children in arms.\n\nThe first day every one went but Nanaue. He kept on working in his\nmother's vegetable garden to the astonishment of all who saw him. This\nwas reported to the King, and several stalwart men were sent after\nhim. When brought before the King he still wore his _kapa kihei_\nor mantle.\n\nThe King asked him why he was not doing koele work with every one\nelse. Nanaue answered he did not know it was required of him. Umi\ncould not help admiring the bold, free bearing of the handsome man,\nand noting his splendid physique, thought he would make a good warrior,\ngreatly wanted in those ages, and more especially in the reign of Umi,\nand simply ordered him to go to work.\n\nNanaue obeyed, and took his place in the field with the others, and\nproved himself a good worker, but still kept on his kihei, which it\nwould be natural to suppose that he would lay aside as an incumbrance\nwhen engaged in hard labor. At last some of the more venturesome of\nthe younger folks managed to tear his kapa off, as if accidentally,\nwhen the shark-mouth on his back was seen by all the people near.\n\nNanaue was so enraged at the displacement of his kapa and his\nconsequent exposure, that he turned and bit several of the crowd,\nwhile the shark-mouth opened and shut with a snap, and a clicking sound\nwas heard such as a shark is supposed to make when baulked by its prey.\n\nThe news of the shark-mouth and his characteristic shark-like actions\nwere quickly reported to the King, with the fact of the disappearance\nof so many people in the vicinity of the pools frequented by Nanaue;\nand of his pretended warnings to people going to the sea, which were\nimmediately followed by a shark bite or by their being eaten bodily,\nwith every one's surmise and belief that this man was at the bottom\nof all those disappearances. The King believed it was even so, and\nordered a large fire to be lighted, and Nanaue to be thrown in to be\nburnt alive.\n\nWhen Nanaue saw what was before him, he called on the shark god,\nhis father, to help him; then, seeming to be endowed with superhuman\nstrength in answer to his prayer, he burst the ropes with which he\nhad been bound in preparation for the burning, and breaking through\nthe throng of Umi's warriors, who attempted to detain him, he ran,\nfollowed by the whole multitude, toward the pool that emptied into\nthe sea. When he got to the edge of the rocks bordering the pool,\nhe waited till the foremost persons were within arm's length, when\nhe leaped into the water and immediately turned into a large shark\non the surface of the water, in plain view of the people who had\narrived, and whose numbers were being continually augmented by more\nand more arrivals.\n\nHe lay on the surface some little time, as if to recover his breath,\nand then turned over on his back, and raising his head partly out\nof the water, snapped his teeth at the crowd who, by this time,\ncompletely lined the banks, and then, as if in derision or defiance\nof them, turned and flirted his tail at them and swam out to sea.\n\nThe people and chiefs were for killing his mother and relatives for\nhaving brought up such a monster. Kalei and her brothers were seized,\nbound, and dragged before Umi, while the people clamored for their\nimmediate execution, or as some suggested, that they be thrown into\nthe fire lighted for Nanaue.\n\nBut Umi was a wise king and would not consent to any such summary\nproceedings, but questioned Kalei in regard to her fearful\noffspring. The grieved and frightened mother told everything in\nconnection with the paternity and bringing up of the child, and with\nthe warning given by the dread sea-father.\n\nUmi considered that the great sea god Kamohoalii was on the whole a\nbeneficent as well as a powerful one. Should the relatives and mother\nof that shark god's son be killed, there would then be no possible\nmeans of checking the ravages of that son, who might linger around\nthe coast and creeks of the island, taking on human shape at will,\nfor the purpose of travelling inland to any place he liked, and then\nreassume his fish form and lie in wait in the many deep pools formed\nby the streams and springs.\n\nUmi, therefore, ordered Kalei and her relatives to be set at liberty,\nwhile the priests and shark kahunas were requested to make offerings\nand invocations to Kamohoalii that his spirit might take possession\nof one of his _hakas_ (mediums devoted to his cult), and so express\nto humanity his desires in regard to his bad son, who had presumed to\neat human beings, a practice well known to be contrary to Kamohoalii's\ndesign.\n\nThis was done, whereupon the shark god manifested himself through a\nhaka, and expressed his grief at the action of his wayward son. He\ntold them that the grandfather was to blame for feeding him on animal\nflesh contrary to his orders, and if it were not for that extenuating\ncircumstance, he would order his son to be killed by his own shark\nofficers; but as it was, he would require of him that he should\ndisappear forever from the shores of Hawaii. Should Nanaue disregard\nthat order and be seen by any of his father's shark soldiers, he was\nto be instantly killed.\n\nThen the shark god, who it seems retained an affection for his human\nwife, exacted a promise that she and her relatives were to be forever\nfree from any persecutions on account of her unnatural son, on pain\nof the return and freedom from the taboo of that son.\n\nAccordingly Nanaue left the island of Hawaii, crossed over to Maui,\nand landing at Kipahulu, resumed his human shape and went inland. He\nwas seen by the people, and when questioned, told them he was a\ntraveller from Hawaii, who had landed at Hana and was going around\nsightseeing. He was so good looking, pleasant, and beguiling in his\nconversation that people generally liked him. He was taken as _aikane_\nby one of the petty chiefs of the place, who gave his own sister for\nwife to Nanaue. The latter made a stipulation that his sleeping house\nshould be separated from that of his wife, on account of a pretended\nvow, but really in order that his peculiar second mouth might escape\ndetection.\n\nFor a while the charms of the pretty girl who had become his wife\nseem to have been sufficient to prevent him from trying to eat human\nbeings, but after a while, when the novelty of his position as a\nhusband had worn off, and the desire for human flesh had again become\nvery strong, he resumed the old practice for which he had been driven\naway from Hawaii.\n\nHe was eventually detected in the very act of pushing a girl into the\nsea, jumping in after her, then turning into a shark, and commencing\nto devour her, to the horror of some people who were fishing with\nhook and rod from some rocks where he had not observed them. These\npeople raised the alarm, and Nanaue seeing that he was discovered,\nleft for Molokai where he was not known.\n\nHe took up his residence on Molokai at Poniuohua, adjoining the ahupuaa\nof Kainalu, and it was not very long before he was at his old practice\nof observing and accosting people, giving them his peculiar warning,\nfollowing them to the sea in his human shape, then seizing one of\nthem as a shark and pulling the unfortunate one to the bottom, where\nhe would devour his victim. In the excitement of such an occurrence,\npeople would fail to notice his absence until he would reappear\nat some distant point far away from the throng, as if engaged in\nshrimping or crabbing.\n\nThis went on for some time, till the frightened and harassed people\nin desperation went to consult a shark kahuna, as the ravages of the\nman-eating shark had put a practical taboo on all kinds of fishing. It\nwas not safe to be anywhere near the sea, even in the shallowest water.\n\nThe kahuna told them to lie in wait for Nanaue, and the next time\nhe prophesied that a person would be eaten head and tail, to have\nsome strong men seize him and pull off his kapa mantle, when a shark\nmouth would be found on his back. This was done, and the mouth seen,\nbut the shark-man was so strong when they seized him and attempted to\nbind him, that he broke away from them several times. He was finally\noverpowered near the seashore and tightly bound. All the people then\nturned their attention to gathering brush and firewood to burn him,\nfor it was well known that it is only by being totally consumed by\nfire that a man-shark can be thoroughly destroyed, and prevented from\ntaking possession of the body of some harmless fish shark, who would\nthen be incited to do all the pernicious acts of a man-shark.\n\nWhile he lay there on the low sandy beach, the tide was coming in, and\nas most of the people were returning with fagots and brush, Nanaue made\na supreme effort and rolled over so that his feet touched the water,\nwhen he was enabled at once to change into a monster shark. Those who\nwere near him saw it, but were not disposed to let him off so easily,\nand they ran several rows of netting makai, the water being very\nshallow for quite a distance out. The shark's flippers were all bound\nby the ropes with which the man Nanaue had been bound, and this with\nthe shallowness of the water prevented him from exerting his great\nstrength to advantage. He did succeed in struggling to the breakers,\nthough momentarily growing weaker from loss of blood, as the people\nwere striking at him with clubs, spears, stone adzes and anything\nthat would hurt or wound, so as to prevent his escape.\n\nWith all that, he would have got clear, if the people had not called\nto their aid the demigod Unauna, who lived in the mountains of upper\nKainalu. It was then a case of Akua _vs_. Akua, but Unauna was only a\nyoung demigod, and not supposed to have acquired his full strength and\nsupernatural powers, while Nanaue was a full-grown man and shark. If\nit had not been for the latter's being hampered by the cords with\nwhich he was bound, the nets in his way, as well as the loss of blood,\nit is fully believed that he would have got the better of the young\nlocal presiding deity; but he was finally conquered and hauled up on\nthe hill slopes of Kainalu to be burnt.\n\nThe shallow ravine left by the passage of his immense body over the\nlight yielding soil of the Kainalu Hill slope can be seen to this\nday, as also a ring or deep groove completely around the top of a\ntall insulated rock very near the top of Kainalu Hill, around which\nUnauna had thrown the rope, to assist him in hauling the big shark\nuphill. The place was ever afterwards called Puumano (Shark Hill),\nand is so known to this day.\n\nNanaue was so large, that in the attempt to burn him, the blood\nand water oozing out of his burning body put out the fire several\ntimes. Not to be outwitted in that way by the shark son of Kamohoalii,\nUnauna ordered the people to cut and bring for the purpose of splitting\ninto knives, bamboos from the sacred grove of Kainalu. The shark flesh\nwas then cut into strips, partly dried, and then burnt, but the whole\nbamboo grove had to be used before the big shark was all cut. The god\nMohoalii (another form of the name of the god Kamohoalii), father\nof Unauna, was so angered by the desecration of the grove, or more\nlikely on account of the use to which it was put, that he took away\nall the edge and sharpness from the bamboos of this grove forever,\nand to this day they are different from the bamboos of any other\nplace or grove on the islands, in this particular, that a piece of\nthem cannot cut any more than any piece of common wood.\n\n\n\n\nXXV\n\nFISH STORIES AND SUPERSTITIONS\n\n_Translated by M. K. Nakuina_\n\n\nThe following narration of the different fishes here given is told\nand largely believed in by native fishermen. All may not agree as to\nparticulars in this version, but the main features are well known\nand vary but little. Some of these stories are termed mythical, in\nothers the truth is never questioned, and together they have a deep\nhold on the Hawaiian mind. Further and confirmatory information may\nbe obtained from fishermen and others, and by visiting the market\nthe varieties here mentioned may be seen almost daily.\n\nIn the olden time certain varieties of fish were tabooed and could\nnot be caught at all times, being subject to the kapu of Ku-ula, the\nfish god, who propagated the finny tribes of Hawaiian waters. While\ndeep sea fishing was more general, that in the shallow sea, or along\nshore, was subject to the restrictions of the konohiki of the land,\nand aliis, both as to certain kinds and periods. The sign of the\nshallow sea kapu was the placing of branches of the hau tree all along\nthe shore. The people seeing this token of the kapu respected it, and\nany violation thereof in ancient times was said to be punishable by\ndeath. While this kapu prevailed the people resorted to the deep sea\nstations for their food supply. With the removal of the hau branches,\nindicating that the kapu was lifted, the people fished as they desired,\nsubject only to the makahiki taboo days of the priest or alii, when\nno canoes were allowed to go out upon the water.\n\nThe first fish caught by a fisherman, or any one else, was marked\nand dedicated to Ku-ula. After this offering was made, Ku-ula's right\ntherein being thus recognized, they were free from further oblations so\nfar as that particular variety of fish was concerned. All fishermen,\nfrom Hawaii to Niihau, observed this custom religiously. When the\nfishermen caught a large supply, whether by the net, hook, or shell,\nbut one of a kind, as just stated, was reserved as an offering to\nKu-ula; the remainder was then free to the people.\n\n\n\nDEIFIED FISH SUPERSTITION\n\n\nSome of the varieties of fish we now eat were deified and prayed to\nby the people of the olden time, and even some Hawaiians of to-day\nlabor under like superstition with regard to sharks, eels, oopus,\nand some others. They are afraid to eat or touch these lest they\nsuffer in consequence; and this belief has been perpetuated, handed\ndown from parents to children, even to the present day. The writer\nwas one of those brought up to this belief, and only lately has eaten\nthe kapu fish of his ancestors without fearing a penalty therefor.\n\n\n\nSTORY OF THE ANAE-HOLO\n\n\nThe anae-holo is a species of mullet unlike the shallow water, or\npond, variety; and the following story of its habit is well known to\nany _kupa_ (native born) of Oahu.\n\nThe home of the anae-holo is at Honouliuli, Pearl Harbor, at a\nplace called Ihuopalaai. They make periodical journeys around to\nthe opposite side of the island, starting from Puuloa and going to\nwindward, passing successively Kumumanu, Kalihi, Kou, Kalia, Waikiki,\nKaalawai and so on, around to the Koolau side, ending at Laie, and\nthen returning by the same course to their starting-point. This fish\nis not caught at Waianae, Kaena, Waialua, Waimea, or Kahuku because\nit does not run that way, though these places are well supplied with\nother kinds. The reason given for this is as follows:\n\nIhuopalaai had a Ku-ula, and this fish god supplied anaes. Ihuopalaai's\nsister took a husband and went and lived with him at Laie,\nKoolauloa. In course of time a day came when there was no fish to\nbe had. In her distress and desire for some she bethought herself of\nher brother, so she sent her husband to Honouliuli to ask Ihuopalaai\nfor a supply, saying: \"Go to Ihuopalaai, my brother, and ask him for\nfish. If he offers you dried fish, refuse it by all means;--do not\ntake it, because the distance is so long that you would not be able\nto carry enough to last us for any length of time.\"\n\nWhen her husband arrived at Honouliuli he went to Ihuopalaai and\nasked him for fish. His brother-in-law gave him several large bundles\nof dried fish, one of which he could not very well lift, let alone\ncarry a distance. This offer was refused and reply given according to\ninstruction. Ihuopalaai sat thinking for some time and then told him to\nreturn home, saying: \"You take the road on the Kona side of the island;\ndo not sit, stay, nor sleep on the way till you reach your own house.\"\n\nThe man started as directed, and Ihuopalaai asked Ku-ula to send fish\nfor his sister, and while the man was journeying homeward as directed\na school of fish was following in the sea, within the breakers. He\ndid not obey fully the words of Ihuopalaai, for he became so tired\nthat he sat down on the way; but he noticed that whenever he did so\nthe fish rested too. The people seeing the school of fish went and\ncaught some of them. Of course, not knowing that this was his supply,\nhe did not realize that the people were taking his fish. Reaching home,\nhe met his wife and told her he had brought no fish, but had seen many\nall the way, and pointed out to her the school of anae-holo which was\nthen resting abreast of their house. She told him it was their supply,\nsent by Ihuopalaai, his brother-in-law. They fished, and got all they\ndesired, whereupon the remainder returned by the same way till they\nreached Honouliuli where Ihuopalaai was living. Ever afterward this\nvariety of fish has come and gone the same way every year to this day,\ncommencing some time in October and ending in March or April.\n\nExpectant mothers are not allowed to eat of the anae-holo, nor the\naholehole, fearing dire consequences to the child, hence they never\ntouch them till after the eventful day. Nor are these fish ever\ngiven to children till they are able to pick and eat them of their\nown accord.\n\n\n\nMYTH OF THE HILU\n\n\nThe hilu is said to have once possessed a human form, but by some\nstrange event its body was changed to that of a fish. No knowledge of\nits ancestry or place of origin is given, but the story is as follows:\n\nHilu-ula and Hilu-uli were born twins, one a male and the other a\nfemale. They had human form, but with power to assume that of the fish\nnow known as hilu. The two children grew up together and in due time\nwhen Hilu-uli, the sister, was grown up, she left her brother and\nparents without saying a word and went into the sea, and, assuming\nher fish form, set out on a journey, eventually reaching Heeia,\nKoolaupoko. During the time of her journey she increased the numbers\nof the hilu so that by the time they came close to Heeia there was so\nlarge a school that the sea was red with them. When the people of Heeia\nand Kaneohe saw this, they paddled out in their canoes to discover\nthat it was a fish they had never seen nor heard of before. Returning\nto the shore for nets, they surrounded the school and drew in so many\nthat they were not able to care for them in their canoes. The fishes\nmultiplied so rapidly that when the first school was surrounded and\ndragged ashore, another one appeared, and so on, till the people were\nsurfeited. Yet the fish stayed in the locality, circling around. The\npeople ate of them in all styles known to Hawaiians; raw, lawalued,\nsalted, and broiled over a fire of coals.\n\nWhile the Koolau people were thus fishing and feasting, Hilu-ula,\nthe brother, arrived among them in his human form; and when he saw\nthe hilu-uli broiling over the coal fire he recognized the fish form\nof his sister. This so angered him that he assumed the form of a\nwhirlwind and entered every house where they had hilu and blew the\nfish all back into the sea. Since then the hilu-uli has dark scales,\nand is well known all over the islands.\n\n\n\nTHE HOU, OR SNORING FISH\n\n\nThe hou lives in shallow water. When fishing with torches on a\nquiet, still night, if one gets close to where it is sleeping it\nwill be heard to snore as if it were a human being. This is a small,\nbeautifully colored fish. Certain sharks also, sleeping in shallow\nwater, can be heard at times indulging in the same habit.\n\n\n\nThere are many kinds of fish known to these islands, and other stories\nconnected with them, which, if gathered together, would make an\ninteresting collection of yarns as \"fishy\" as any country can produce.\n\n\nTHE END\n\n\n\n\nGLOSSARY OF HAWAIIAN WORDS\n\n\naaho, p. 142.\n\nahaaina, feast, p. 150.\n\naheahea, p. 135.\n\naholehole, a species of fish.\n\nahos, small sticks used in thatching, p. 245.\n\nAhu o Kakaalaneo, the name given to the original feather cloak,\np. 155.\n\nahupuaa, a small division of a country under the care of a head man.\n\nahuula, a feather cloak, p. 155.\n\nAi Kanaka, man eater, p. 191.\n\naikane, an intimate friend of the same sex, p. 264.\n\nAina-i ka-kaupo-o-Kane (the land in the heart of Kane), the primeval\nhome of mankind, p. 17.\n\nAina kumupuaa a Kane, see Kan-aka-maoli.\n\nAina lauena a Kane, p. 24.\n\nAina-wai-akua-a-Kane (the land of the divine water of Kane), the\nprimeval home of mankind, p. 17.\n\naipunpuu, chief cook or steward, p. 141.\n\nakaaka laughter, p. 118.\n\naku, a species of fish, the bonito.\n\nakua, a deity, p. 184.\n\nakule, a species of fish.\n\nala, a smooth, round stone.\n\nalae, mud-hens, p. 33.\n\nalaea, red earth, of which the body of the first man was made, p. 16.\n\nAlehe-ka-la, sun snarer, p. 32.\n\nalii, chief.\n\nAlii aimoku, sovereign of the land.\n\naloha, a word betokening greeting or farewell.\n\nAloha ino oe, eia ihonei paha oe e make ai, he ai mainei Pele,\nCompassion great to you! Close here, perhaps, is your death; Pele\ncomes devouring, p. 40.\n\nAloha oe! Alas for you! p. 41.\n\nanae-holo, p. 270.\n\nanahulu, a period of ten days.\n\nAna puhi, eel's cave, p. 188.\n\nano akua nae, p. 51.\n\nAole! no! p. 40.\n\nao poko, short cloud, p. 207.\n\napapani (or apapane), a scarlet bird, p. 182.\n\na-pe, a plant having broad leaves of an acrid taste, like kalo,\nbut stronger.\n\nauki, the ki leaf (Dracaena terminalis), p. 119.\n\nAumakua, ancestral shades, p. 93; god, p. 220.\n\naupehu, p. 220.\n\nauwai, watercourse, p. 110.\n\nAuwe ka make! alas, he is dead! p. 176.\n\nawa, the name of a plant of a bitter, acrid taste, from which\nan intoxicating drink is made; also the name of the liquor itself,\nexpressed from the root of the plant.\n\naweoweo, a species of reddish fish.\n\n\nEia o Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama;\nka ia o Lanakila, p. 220.\n\nElepaio, a small green bird (Chasiempis sandwichensis), p. 125.\n\n\nha, the lower stem of leaves when cut from the root, p. 114.\n\nhaawe, back-load, p. 126.\n\nhaka, a medium devoted to the cult of a god, p. 263.\n\nhala tree (Pandanus odoratissimus), p. 121.\n\nhalau, shed, p. 113.\n\nhau, a forest tree--a species of hibiscus; also, the bark of this\ntree from which ropes are made.\n\nhe ekolu ula o ka la, the third brightness of the sun, p. 204.\n\nhee kupua, wonderful octopus, p. 234.\n\nheiau, temple.\n\nhe keehina honua a Kane, p. 15.\n\nhe 'lii kahuli, p. 19.\n\nHe Lualoa no Na 'lii, a deep pit for the chiefs, p. 241.\n\nhe mau anahulu, about thirty days.\n\nHe po hookahi, a ao ua pau, in one night, and by dawn it is finished,\np. 109.\n\nHe waa halau Alii o ka Moku, the royal vessel, the ark, p. 20.\n\nhiaku, name of a place in the sea beyond the kaiuli, and inside\nthe kohola, p. 242.\n\nHi-ka-po-loa, Most Excellent, p. 15\n\nHilo, the first day (of the new moon), p. 75.\n\nhilu, a species of fish, spotted with various colors, p. 273.\n\nhinahina, leaves of a gray or withered appearance, p. 98.\n\nhinalea, a species of small fish.\n\nhokeo, a fisherman's gourd.\n\nhoku kaolele, a meteor, p. 253.\n\nholua, sled.\n\nhonu, sea turtle, p. 183.\n\nhou, a species of fish, p. 274.\n\nhula, drum.\n\n\nieie, the leaves of the ie, a decorative vine.\n\niiwi, a small red bird.\n\ni ka muli o Hea, p. 24.\n\nIkiki, a summer month--July or August, p. 74.\n\ni kini akua, spirits, angels.\n\nIkua, a winter month--December or January, p. 74.\n\ni kuhaia, the spittle of the gods, p. 18.\n\nilalo loa i ka po, p. 18.\n\nili hau, the bark of the hau tree from which ropes are made, p. 218.\n\nilio, dog.\n\ni mea ole, nothing.\n\nimu, oven.\n\niwi kuamoo, the backbone.\n\n\nka aina i ka haupo a Kane, p. 24.\n\nka aina momona a Kane, p. 24.\n\nkaao, legend-bearer, p. 108.\n\nka holua ana o Kahawali, Kahawali's sliding-place, p. 39.\n\nkahu, keeper, p. 188.\n\nkahuna lapaau, medical priest, p. 53.\n\nKaiakahinalii, the Flood, p. 20.\n\nKai a Kahinalii, Sea of Kahinalaa, p. 37.\n\nkai-ula-a-Kane, the Red Sea of Kane, p. 24.\n\nkaiuli, the deep sea.\n\nkai waena, middle post (of a house), p. 223.\n\nKakelekele, hydropathic cure, p. 126.\n\nkala, a species of fish.\n\nKa lae o ka ilio, the dog's forehead, p. 240.\n\nKa lae o ka laau, p. 240.\n\nKalana-i hau-ola (Kalana with the life-giving dew), the primeval\nhome of mankind, p. 17.\n\nkalo, the well-known vegetable of Hawaii, a species of Arum\nesculentum; Colocasia antiquorum, p. 131.\n\nkamaainas, original inhabitants, p. 140.\n\nkamani tree, Calophyllum inophyllum, p. 72.\n\nkanaka, a man; the general name of men, women, and children of all\nclasses, in distinction from animals.\n\nKanaka-maoli, the people living on the mainland of Kane (Aina\nkumupuaa a Kane), p. 22.\n\nKane, sunlight, p. 15.\n\nkanekoa, a deity, p. 184.\n\nKane-laa-uli, the fallen chief, he who fell on account of the tree,\np. 17.\n\nKanikau, lamentation, p. 181.\n\nka one lauena a Kane, p. 24.\n\nkapa, the cloth beaten from the bark of the paper mulberry, also\nfrom the bark of several other trees; hence, cloth of any kind;\nclothing generally.\n\nKapapahanaumoku, the island bearing rock or stratum, p. 49.\n\nka poe keo keo maoli, p. 22.\n\nkapu, sacred.\n\nkapu-hoano, sacred or holy days, p. 24.\n\nkapuku, the restoration to life of the dead, p. 151.\n\nKa Punahou, the new spring, p. 37.\n\nKauakiowao, Mountain Mist, p. 133.\n\nKauawaahila, Waahila Rain, p. 133.\n\nkau i ka lele, p. 209.\n\nki-wai-ola-loa-a-Kane, p. 23.\n\nkawelewele, guiding-ropes, p. 115.\n\nKeakeomilu, the liver of Milu, p. 56.\n\nkeawemanhili, a deity, p. 184,\n\nKeinohoomanawanui, a sloven, one persistently unclean, p. 88.\n\nKe po-lua ahi, the pit of fire, inferno, p. 18.\n\nKe ue nei au ia olua, I grieve for you two, p. 41.\n\nki, a plant having a saccharine root, the leaves of which are used\nfor wrapping up bundles of food; the leaves are also used as food\nfor cattle and for thatching.\n\nkihei, a mantle worn over the shoulders.\n\nkilu, play, or game, p. 127.\n\nkoa tree, Acacia koa.\n\nko'a aina aumakua, fishing-station, p. 229.\n\nko'a ia, fishing-station.\n\nko'a ku-ula, p. 227.\n\nko'a lawaia, fishing-station, p. 222.\n\nkoali, same as kowali.\n\nkoas, fighting men, p. 157.\n\nkoele, a small division of land; hence, a field planted by the\ntenants for a landlord; a garden belonging to the chief, but cultivated\nby his people, p. 260.\n\nkohola, a reef.\n\nkolea, plover, p. 71.\n\nkona, a severe storm that comes up from the equator, p. 183.\n\nkonane, a game like checkers.\n\nKonohiki, feudal lord, a head man with others under him.\n\nkonohili, wife of a feudal lord, p. 87.\n\nkou, a large shade tree growing mostly near the sea, p. 161.\n\nkowali, convolvulus vine, a swing made of these vines, p. 46.\n\nKu, Substance.\n\nku, arose, p. 24.\n\nkuaha, a stone-paved platform, p. 156.\n\nKu-Kaua-Kahi, a triad--the Fundamental Supreme Unity, p. 15.\n\nkukini, trained runner.\n\nkuko, to wish, to lust, p. 89.\n\nkukui tree, Aleurites molluccana, p. 88.\n\nKulu-ipo, the fallen chief, he who fell on account of the tree,\np. 17.\n\nkumukahi, east wind, p. 41.\n\nKumu-uli, the fallen tree, he who fell on account of the tree, p. 17.\n\nkupa, native born person, p. 271.\n\nKupapau o Puupehe, Tomb of Puupehe, p. 181.\n\nkupua, demigod, p. 43.\n\nku-ula, fishing-station.\n\n\nLae, cape (of land), p. 148.\n\nla-i leaves, dracaena leaves.\n\nlaka loa, p. 216.\n\nlalo puhaka, p. 16.\n\nlama, a forest tree (Maba sandwicensis) which has very hard wood,\np. 258.\n\nlana, floating, p. 20.\n\nlanai, arbor, p. 150.\n\nlau, four hundred, p. 190.\n\nlauele, a species of turnip.\n\nlawalu, to cook meat on the coals wrapped in ki leaves, p. 147.\n\nleho, kauri shell.\n\nlehoula, a species of leho of a red color, a red shell-fish.\n\nlehua tree, Metrosideros polymorpha.\n\nleiomano, shark's tooth weapon, p. 203.\n\nleis, wreaths.\n\nlele, p. 150.\n\nlelekawa, to jump from the rocks into deep water, p. 256.\n\nlele kowali, p. 46.\n\nLelepua, arrow flight, p. 88.\n\nlepo ula, red earth, of which the body of the first man was made,\np. 16.\n\nlilo ai kona ola a make iho la, p. 55.\n\nlimu, sea-moss, p. 242.\n\nLo Aikanaka, the last of the man-eating chiefs.\n\nlomilomi, to rub or chafe the body.\n\nLono, Sound.\n\nlua, killing by breaking the bones, p. 142.\n\nLua o Milu, the nether world, p. 46.\n\nluau, the kalo leaf; boiled herbs; young kalo leaves gathered and\ncooked for food.\n\nma, a syllable signifying accompanying, together, etc., p. 54.\n\nmaika, the name of a popular game; also, the stone used for rolling\nin that game, p. 157.\n\nmai ka po mia, from the time of night, darkness, chaos, p. 15.\n\nmai, komo mai, p. 78.\n\nmaile, Alyxia olivaeformis, p. 120; fine-leaved variety, Maile\nlaulii, p. 95.\n\nmakaha, floodgates, p. 142.\n\nmakahelei, drawn eyes, p. 120.\n\nmakahiki, the name of the first day of the year, p. 270.\n\nmakai, seaward, p. 217.\n\nMakakehau, Misty Eyes, p. 182.\n\nmalailua, goats without horns, such as were found on Mauna Loa,\np. 24.\n\nmalau, a place in the sea where the water is still and quiet;\na place where the bait for the aku or bonito is found, p. 246.\n\nmalos, girdles worn by the males.\n\nmamani, p. 173.\n\nmanaiaakalani, p. 218.\n\nmana kupua, miraculous power, p. 215.\n\nmanawa ole, in no time, p. 110; in a short time, p. 113.\n\nmanienie-akiaki, a medicinal grass of the olden time, p. 135.\n\nmanini, a species of fish caught by diving, p. 250.\n\nmano, dam, p. 110.\n\nmanohae, a ravenous shark, p. 259.\n\nmaoli, a species of banana; the long, dark-colored plantain, p. 150.\n\nmauka, inland.\n\nMilu, inferno.\n\nMoi, sovereign, p. 186.\n\nmoi, a species of fish of a white color.\n\nmoo, a general name for all lizards, a serpent.\n\nMoo-kapu, sacred lands, p. 210.\n\nmua, p. 258.\n\n\nNa akua aumakua o ka poe kahuna kalai waa, p. 216.\n\nnae, the farther side, p. 116.\n\nna-u, jessamine, gardenia.\n\nnoa, pertaining to the lower class of people, p. 135.\n\n\nO haehae ka manu, ke ale nei ka wai, p. 95.\n\nohelo, a species of small reddish berry; the Hawaiian whortleberry,\np. 182.\n\nohia, native apple.\n\nohia hemolele, the sacred apple-tree, p. 17.\n\nohiki-makaloa, long-eyed sand-crabs, p. 70.\n\nohua, the name given to the young of the manini fish.\n\nOi-e, Most Excellent, p. 15.\n\nOio, p. 48.\n\noio, a species of fish.\n\noo, digger, p. 52.\n\noopu, a species of small fish living in fresh water rivers and ponds.\n\nopae, a small fish; a shrimp; a crab.\n\nopihi-koele, a species of shell-fish, p. 224.\n\nopihis, shell-fish, p. 70.\n\n\npa, wall, p. 157.\n\npa, fish-hook, p. 247.\n\npa hi aku, fish-pearl.\n\npahoa, stone hatchet.\n\npahoehoe, smooth, shining lava.\n\npahonua, place of refuge, p. 156.\n\npahoola, a remnant, a piece, p. 56.\n\npahu kaeke, p. 186.\n\npaiula, the royal red kapa of old, p 145.\n\npakai, an herb used for food in time of scarcity.\n\npakui, a house joined to a house above--that is, a tower, p. 158.\n\npala, ripe, soft; also, as a noun, a vegetable used as food in time\nof scarcity.\n\npale, a director, p. 115.\n\npali, precipice.\n\nPali-uli (the blue mountain), the primeval home of mankind, p. 17.\n\npalolo, whitish clay, of which the head of the first man was made,\np. 16.\n\npani, a stoppage, a closing up, that which stops or closes.\n\npapa holua, a flat sled, p. 40.\n\npa-u, skirt.\n\npihoihoi loa, p. 206.\n\npili, the long, coarse grass used in thatching houses, p. 158.\n\npipipi, p. 54.\n\npo, night, chaos, pp. 15, 49.\n\npoe poi-uhane, spirit catchers, p. 129.\n\npohaku-ia, fish stone, p. 241.\n\npoi, the paste or pudding which was formerly the chief food of the\nHawaiians, and still is so to a great extent. It is made of kalo,\nsweet potatoes, or breadfruit, but mostly of kalo, by baking the above\narticles in an underground oven, and then peeling or pounding them,\nadding a little water; it is then left in a mass to ferment; after\nfermentation, it is again worked over with more water until it has\nthe consistency of thick paste. It is eaten cold with the fingers.\n\nPo-ia-milu, inferno, p. 18.\n\nPo-kini-kini, inferno, p. 18.\n\nPo-kua-kini, inferno, p. 18.\n\npo o akua, p. 205.\n\nPo-papa-ia-owa, inferno, p. 18.\n\nPo-pau-ole, inferno, p. 18.\n\npopolo, a plant sometimes eaten in times of scarcity, also used as\na medicine.\n\npouhana, end post (of a house).\n\npoumanu, corner post (of a house), p. 210.\n\npou o manu, corner post (of a house), p. 223.\n\npu, head, p. 115.\n\npuaa, a hog, p. 16.\n\npuhala, the hala tree, p. 233.\n\npuhi, eel, sea snake.\n\npuholoholo, to cook (food) by rolling with hot stones in a covered\ngourd, p. 135.\n\npuloulou, sign of kapu, p. 119.\n\npuni ka hiamoe, p. 81.\n\npuoa, a burial tower, p. 148.\n\n\nReinga, the leaping place, p. 50.\n\n\ntapa, p. 144.\n\n\nUa, rain, p. 169.\n\nua haki ka pule, p. 208.\n\nueue, bait, p. 225.\n\nuhae ia, p. 134.\n\nuhu, a species of fish about the size of the salmon, p. 241.\n\nuki, a plant or shrub sometimes used in thatching; a species of\ngrass, p. 98.\n\nuku, a species of fish.\n\nUlu kapu a Kane, the breadfruit tabooed for Kane, p. 17.\n\nuo, a part of the process of feather cloak making, p. 155.\n\nuwau, a species of bird; a kind of waterfowl.\n\n\nwaa, canoe, p. 194.\n\nwaa halau, see He waa halau Alii o ka Moku.\n\nWai a Hiku, water of Hiku, p. 44\n\nWaiakoloa, p. 192.\n\nWai nao, the spittle of the gods, p. 16.\n\nwaoke, banana, p. 79.\n\nWawa ka Menehune i Puukapele, ma Kauai, puohu ka manu o ka loko o\nKawainui ma Koolaupoko, Oahu, the hum of the voices of the Menehunes\nat Puukapele, Kauai, startled the birds of the pond of Kawainui,\nat Koolaupoko, Oahu, p. 111.\n\nwiliwili tree, Erythrina monosperma, p. 121.\n\n\n\n\nNOTES\n\n\n[1] Now the Leper Settlement.\n\n[2] The hill visible from the Lahaina anchorage to the north of\nLahainaluna School, and near to it.\n\n[3] It is not a little remarkable that the progress of Pele, as stated\nin this tradition, agrees with geological observation in locating\nthe earliest volcanic action in this group, on the island of Kauai,\nand the latest, on the island of Hawaii.--_Translator._\n\n[4] Ellis's \"Polynesian Researches,\" pp. 365-7.\n\n[5] Dibble's History, p. 99.\n\n[6] An initiatory act, as in the priesthood.\n\n[7] O the four thousand gods,\n    The forty thousand gods,\n    The four hundred thousand gods,\n    The file of gods,\n    The assembly of gods!\n    O gods of these woods,\n    Of the mountain,\n    And the knoll,\n    At the water-dam,\n    Oh, come!\n\n[8] A species of drum made out of a hollowed section of the trunk of a\ncocoanut tree and covered over one end with sharkskin. It was generally\nused in pairs, one larger than the other, somewhat after the idea of\nthe bass and tenor drums of civilized nations. One of these drums was\nplaced on either side of the performer, and the drumming was performed\nwith both hands by tapping with the fingers. By peculiar variations\nof the drumming, known only to the initiated, the performer could\ndrum out whatever he wished to express in such a way, it is alleged,\nas to be intelligible to initiated listeners without uttering a single\nsyllable with the voice.\n\n[9] Situated beyond Diamond Head.\n\n[10] In Nuuanu Valley.\n\n[11] When the moon is twenty-seven days old.\n\n\n\n\n\n\n\nHawaiian Yesterdays\n\n_By Dr. Henry M. Lyman_\n\n\n\"Belongs to the small and choice class of books which were written\nfor the mere joy of calling back days that are past, and with little\nthought that other eyes than those of the most intimate friends of the\nwriter would ever read the pages in which he had set down the memories\nof his childhood and youth. In this instance the childhood and youth\nwere passed among the most unusual surroundings, and the memories\nare such as no one born of the present generation can ever hope to\nhave. Dr. Lyman was born in Hilo in 1835, the child of missionary\nparents. With an artistic touch which has placed the sketches just\npublished among 'the books which are books,' he has given an unequaled\npicture of a boyhood lived under tropical skies. As I read on and\non through his delightful pages memories came back to me of three\nfriends of my own childhood--'Robinson Crusoe,' 'The Swiss Family\nRobinson,' and 'Masterman Ready'--and I would be glad to know that\nall, old and young, who have enjoyed those immortal tales would take\nto their hearts this last idyl of an island.\"--_Sara Andrew Shafer,\nin the N.Y. Times Saturday Review._\n\n\n\"It is a delicious addition to the pleasanter, less serious literature\nabout Hawaii... A record of the recollections of the first eighteen\nyears of a boy's life, in Hawaii, where that life was ushered into\nbeing. They are told after the mellowing lapse of half a century,\nwhich has been very full of satisfying labors in an ennobling\nprofession... Pure boyhood recollections, unadulterated by later visits\nto the scenes in which they had their birth\"--_The Hawaiian Star_.\n\n\"'Hawaiian Yesterdays' is a book you will like to read. Whatever\nelse it is, every page of it is in its own way literature.... It is\nbecause of this characteristic, the perfect blending of memory and\nimagination, that these personal descriptive reminiscences of the\nchildhood and early youth of the author in the Hawaiian Islands, in\nthe times of those marvelous missionary ventures and achievements near\nthe beginning of the last century, that this book takes its place as\nliterature.\"--_Chicago Evening Post._\n\n\"Keeping the more serious and sometimes tragic elements in the\nbackground, the book gives, in a most interesting way, the youthful\nimpressions and occupations and amusements of the writer. Indeed, not\na few of his pages, in their graphic account of ingenious adaptation of\nmeans to ends, are agreeably reminiscent--unintentionally reminiscent,\nno doubt--of that classic of our childhood, 'The Swiss Family\nRobinson.' Could a reviewer bestow higher praise.\"--_The Dial_.\n\n\"The author gives some delightful pictures of the islands, the\npeople and the manner of living. There is a good deal of life\nand color and much interesting statement, particularly as to the\nlife of the kings and queens who ruled like despots over the tiny\nkingdom.\"--_Philadelphia Inquirer_.\n\n\"Evidently the author, even in boyhood, had a boundless love and\nadmiration for the works of nature, for some of his descriptions of\nthat wonderfully creviced and volcano-studded land are truly marvelous\nin their vivid and beautiful portrayal.\"--_Oregon Journal_.\n\n\"If one desires to obtain an impression of the inside of the mission\nwork which transformed the character of the Sandwich Islanders,\nas they used to be known, from heathenism to Christianity, he will\nfind it in this interesting volume. It is a description of conditions\nin the Hawaiian Islands at the time when American missionaries were\nestablishing their work.\"--_The Standard_.\n\n\"The volume is unique in that it relates to a period about which\nAmerican readers have known little.\"--_Boston Transcript_.\n\n\n_With numerous illustrations from photographs_\n\n_$2.00 net_\n\nA. C. McClurg & Co., Publishers","title":"Hawaiian folk tales : $b a collection of native legends","tradition":"myth-cosmogony","translated_text":null,"word_count":71380}