{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_39195/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_39195","id":"gutenberg_39195","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/39195","summary":null,"tags":["Category: Mythology, Legends & Folklore","Folklore -- Hawaii","Legends -- Hawaii"],"text":"E-text prepared by Bryan Ness, Katie Hernandez, and the Online Distributed\nProofreading Team (http://www.pgdp.net) from page images generously made\navailable by the Google Books Library Project (http://books.google.com)\n\n\n\nNote: Project Gutenberg also has an HTML version of this\n      file which includes the original illustrations.\n      See 39195-h.htm or 39195-h.zip:\n      (https://www.gutenberg.org/cache/epub/39195/pg39195-images.html)\n      or\n      (https://www.gutenberg.org/files/39195/39195-h.zip)\n\n\n      Images of the original pages are available through\n      the the Google Books Library Project. See\n      http://books.google.com/books?vid=qqETAAAAYAAJ&id\n\n\n\n\n\n[Illustration: KE-ALOHI-LANI]\n\n\nLEGENDS OF GODS AND GHOSTS (HAWAIIAN MYTHOLOGY)\n\nCollected and Translated from the Hawaiian\n\nby\n\nW. D. WESTERVELT\n\nAuthor of \"Legends of Old Honolulu\" and\n\"Maui, a Demi-God of Polynesia\"\n\n\n\n\n\n\n\n\n[Illustration]\n\nBoston, U.S.A.\nPress of Geo. H. Ellis Co.\nLondon\nConstable & Co., Ltd.\n10 Orange St., Leicester Sq., W.C.\n1915\n\nCopyright, 1915, by\nWilliam Drake Westervelt\nHonolulu, H.T.\n\n\n\n\nTABLE OF CONTENTS\n\n    CHAPTER                                   PAGE\n           INTRODUCTION                          v\n        I. THE GHOST OF WAHAULA TEMPLE           1\n       II. MALUAE AND THE UNDER-WORLD           14\n      III. A GIANT'S ROCK-THROWING              21\n       IV. KALO-EKE-EKE, THE TIMID TARO         26\n        V. LEGENDARY CANOE-MAKING               29\n       VI. LAU-KA-IEIE                          36\n      VII. KAUHUHU, THE SHARK GOD OF MOLOKAI    49\n     VIII. THE SHARK-MAN OF WAIPIO VALLEY       59\n       IX. THE STRANGE BANANA SKIN              66\n        X. THE OLD MAN OF THE MOUNTAIN          74\n       XI. HAWAIIAN GHOST TESTING               84\n      XII. HOW MILU BECAME THE KING OF GHOSTS   94\n     XIII. A VISIT TO THE KING OF GHOSTS       100\n      XIV. KALAI-PAHOA, THE POISON-GOD         108\n       XV. KE-AO-MELE-MELE, THE MAID OF THE\n           GOLDEN CLOUD                        116\n      XVI. PUNA AND THE DRAGON                 152\n     XVII. KE-AU-NINI                          163\n    XVIII. THE BRIDE FROM THE UNDER-WORLD      224\n           APPENDIX:\n               The Deceiving of Kewa           241\n               Homeless and Desolate Ghosts    245\n               Aumakuas, or Ancestor-ghosts    248\n               The Dragon Ghost-gods           255\n               Chas. R. Bishop                 259\n               Partial List of Hawaiian Terms  260\n               Press Notices                   264\n\n\n\n\nLIST OF ILLUSTRATIONS\n\n\n    KE-ALOHI-LANI                      Frontispiece\n                                      OPPOSITE PAGE\n    IMAGES OF GODS AT THE HEIAU             12\n    FROM A TARO PATCH                       28\n    KUKUI-TREES, IAO VALLEY, MT. EEKE       50\n    A TRUSTY FISHERMAN                      64\n    THE MISTY PALI, NUUANU                 120\n    DANCING THE HULA                       140\n    BREADFRUIT-TREES                       160\n    A YOUNG CHIEF OF HAWAII                188\n    THE HOME OF THE DRAGONS NEAR HILO      198\n    COCOANUTS                              222\n    THE HOME OF KEWALU                     230\n    FISH PLATES IN COLOR\n\n\n\n\n                *       *       *       *       *\n\n                          PRONUNCIATION\n\n                *       *       *       *       *\n\nReaders will have little difficulty in pronouncing names if they\nremember _two_ rules:--\n\n1. No syllable ends in a consonant, _e.g._, Ho-no-lu-lu, not Hon-o-lulu.\n\n2. Give vowels the German sound rather than the English, _e.g._, \"e\"\nequals \"a,\" and \"i\" equals \"e,\" and \"a\" is sounded like \"a\" in\n\"father.\"\n\n\n\n\n                        INTRODUCTION\n\n\nThe legends of the Hawaiian Islands are as diverse as those of any\ncountry in the world. They are also entirely distinct in form and\nthought from the fairy-tales which excite the interest and wonder of the\nEnglish and German children. The mythology of Hawaii follows the laws\nupon which all myths are constructed. The Islanders have developed some\nbeautiful nature-myths. Certain phenomena have been observed and the\nimagination has fitted the story to the interesting object which has\nattracted attention.\n\nNow the Rainbow Maiden of Manoa, a valley lying back of Honolulu, is the\nstory of a princess whose continual death and resurrection were invented\nto harmonize with the formation of a series of exquisite rainbows which\nare born on the mountain-sides in the upper end of the valley and die\nwhen the mist clouds reach the plain into which the valley opens. Then\nthere were the fish of the Hawaiian Islands which vie with the\nbutterflies of South America in their multitudinous combinations of\ncolors. These imaginative people wondered how the fish were painted, so\nfor a story a battle between two chiefs was either invented or taken as\na basis. The chiefs fought on the mountain-sides until finally one was\ndriven into the sea and compelled to make the deep waters his continual\nabiding-place. Here he found a unique and pleasant occupation in calling\nthe various kinds of fish to his submarine home and then painting them\nin varied hues according to the dictates of his fancy. Thus we have a\npure nature-myth developed from the love of the beautiful, one of the\nhighest emotions dwelling in the hearts of the Hawaiians of the long\nago.\n\nSo, again, Maui, a wonder-working hero like the Hercules of Grecian\nmythology, heard the birds sing, and noted their beautiful forms as they\nflitted from tree to tree and mingled their bright plumage with the\nleaves of the fragrant blossoms.\n\nNo other one of those who lived in the long ago could see what Maui saw.\nThey heard the mysterious music, but the songsters were invisible. Many\nwere the fancies concerning these strange creatures whom they could hear\nbut could not see. Maui finally pitied his friends and made the birds\nvisible. Ever since, man has been able to both hear the music and see\nthe beauty of his forest neighbors.\n\nSuch nature-myths as these are well worthy of preservation by the side\nof any European fairy-tale. In purity of thought, vividness of\nimagination, and delicacy of coloring the Hawaiian myths are to be given\na high place in literature among the stories of nature vivified by the\nimagination.\n\nAnother side of Hawaiian folk-lore is just as worthy of comparison.\nLovers of \"Jack-the-Giant-Killer,\" and of the other wonder-workers\ndwelling in the mist-lands of other nations, would enjoy reading the\nmarvelous record of Maui, the skilful demi-god of Hawaii, who went\nfishing with a magic hook, and pulled up from the depths of the ocean\ngroups of islands. This story is told in a matter-of-fact way, as if it\nwere a fishing-excursion only a little out of the ordinary course. Maui\nlived in a land where volcanic fires were always burning in the\nmountains. Nevertheless it was a little inconvenient to walk thirty or\nforty miles for a live coal after the cold winds of the night had put\nout the fire which had been carefully protected the day before. Thus,\nwhen he saw that some intelligent birds knew the art of making a fire,\nhe captured the leader and forced him to tell the secret of rubbing\ncertain sticks together until fire came.\n\nMaui also made snares, captured the sun and compelled it to journey\nregularly and slowly across the heavens. Thus the day was regulated to\nmeet the wants of mankind. He lifted the heavens after they had rested\nso long upon all the plants that their leaves were flat.\n\nThere was a ledge of rock in one of the rivers, so Maui uprooted a tree\nand pushed it through, making an easy passage for both water and man. He\ninvented many helpful articles for the use of mankind, but meanwhile\nfrequently filled the days of his friends with trouble on account of the\nmischievous pranks which he played on them.\n\nFairies and gnomes dwelt in the woodland, coming forth at night to build\ntemples, massive walls, to fashion canoes, or whisper warnings. The\nbirds and the fishes were capable and intelligent guardians over the\nhouseholds which had adopted them as protecting deities. Birds of\nbrilliant plumage and sweet song were always faithful attendants on the\nchiefs, and able to converse with those over whom they kept watch.\nSharks and other mighty fish of the deep waters were reliable messengers\nfor those who rendered them sacrifices, often carrying their devotees\nfrom island to island and protecting them from many dangers.\n\nSometimes the gruesome and horrible creeps into Hawaiian folk-lore. A\npoison tree figures in the legends and finally becomes one of the most\nfeared of all the gods of Hawaii. A cannibal dog, cannibal ghosts, and\neven a cannibal chief are prominent among the noted characters of the\npast.\n\nThen the power of praying a person to death with the aid of departed\nspirits was believed in, and is at the present time.\n\nAlmost every valley of the island has its peculiar and interesting myth.\nOften there is a historical foundation which has been dealt with\nfancifully and enlarged into miraculous proportions. There are hidden\ncaves, which can be entered only by diving under the great breakers or\ninto the deep waters of inland pools, around which cluster tales of love\nand adventure.\n\nThere are many mythological characters whose journeys extend to all the\nislands of the group. The Maui stories are not limited to the large\nisland Hawaii and a part of the adjoining island which bears the name of\nMaui, but these stories are told in a garbled form on all the islands.\nSo Pele, the fire-goddess, who dwelt in the hottest regions of the most\nactive volcanoes, belongs to all, and also Kamapuaa, who is sometimes\nher husband, but more frequently her enemy. The conflicts between the\ntwo are often suggested by destructive lava flows checked by storms or\nocean waves. It cannot be suspected that the ancient Hawaiian had the\nleast idea of deifying fire and water--and yet the continual conflict\nbetween man and woman is like the eternal enmity between the two\nantagonistic elements of nature.\n\nWhen the borders of mist-land are crossed, a rich store of folk-lore\nwith a historical foundation is discovered. Chiefs and gods mingle\ntogether as in the days of the Nibelungen Lied. Voyages are made to many\ndistant islands of the Pacific Ocean, whose names are frequently\nmentioned in the songs and tales of the wandering heroes. A chief from\nSamoa establishes a royal family on the largest of the Hawaiian Islands,\nand a chief from the Hawaiian group becomes a ruler in Tahiti.\n\nIndeed the rovers of the Pacific have tales of seafaring which equal the\naccounts of the voyages of the Vikings.\n\nThe legends of the Hawaiian Islands are valuable in themselves, in that\nthey reveal an understanding of the phenomena of nature and unveil their\nearly history with its mythological setting. They are also valuable for\ncomparison with the legends of the other Pacific islands, and they are\nexceedingly interesting when contrasted with the folk-lore of other\nnations.\n\n\n\n\n                                I\n\n                    THE GHOST OF WAHAULA TEMPLE\n\n\nHawaiian temples were never works of art. Broken lava was always near\nthe site upon which a temple was to be built. Rough unhewn stones were\neasily piled into massive walls and laid in terraces for altar and\nfloors. Water-worn pebbles were carried from the nearest beach and\nstrewn over the uneven floor, making a comparatively smooth place over\nwhich the naked feet of the temple dwellers passed without the injuries\nwhich would otherwise frequently come from the sharp-edged lava. Rude\ngrass huts built on terraces were the abodes of the priests and of the\nhigh chiefs who sometimes visited the places of sacrifice. Elevated,\nflat-topped piles of stones were usually built at one end of the temple\nfor the chief idols and the sacrifices placed before them. Simplicity of\ndetail marked every step of temple erection.\n\nNo hewn pillars or arched gateways of even the most primitive designs\ncan be found in any of the temples whether of recent date or belonging\nto remote antiquity. There was no attempt at ornamentation even in the\nimages of the great gods which they worshipped. Crude, uncouth, and\nhideous were the images before which they offered sacrifice and prayer.\n\nIn themselves the heiaus, or temples, of the Hawaiian Islands have but\nlittle attraction. To-day they seem more like massive walled cattle-pens\nthan places which had ever been used for sacred worship.\n\nOn the southeast coast of the island of Hawaii near Kalapana is one of\nthe largest, oldest, and best preserved heiaus, or temples, in the\nHawaiian Islands. It is no exception to the architectural rule for\nHawaiian temples, and is worthy the name of temple only as it is\nintimately associated with the religious customs of the Hawaiians. Its\nwalls are several feet thick and in places ten to twelve feet high. It\nis divided into rooms or pens, in one of which still lies the huge\nsacrificial stone upon which victims--sometimes human--were slain before\nthe bodies were placed as offerings in front of the hideous idols\nleaning against the stone walls.\n\nThis heiau now bears the name Wahaula, or \"red-mouth.\" In ancient times\nit was known as Ahaula, or \"the red assembly,\" possibly denoting that at\ntimes the priests and their attendants wore red mantles in their\nprocessions or during some part of their sacred ceremonies.\n\nThis temple is said to be the oldest of all the Hawaiian heiaus--except\npossibly the heiau at Kohala on the northern coast of the same island.\nThese two heiaus date back in tradition to the time of Paao, the priest\nfrom Upolu, Samoa, who was said to have built them. He was the\ntraditional father of the priestly line which ran parallel to the royal\ngenealogy of the Kamehamehas during several centuries until the last\nhigh priest, Hewahewa, became a follower of Jesus Christ--the Saviour of\nthe world. This was the last heiau destroyed when the ancient tabus and\nceremonial rites were overthrown by the chiefs just before the coming of\nChristian missionaries. At that time the grass houses of the priests\nwere burned and in these raging flames were thrown the wooden idols back\nof the altars and the bamboo huts of the soothsayers and the rude images\non the walls, with everything combustible which belonged to the ancient\norder of worship. Only the walls and rough stone floors were left in the\ntemple.\n\nIn the outer temple court was the most noted sacred grave in all the\nislands. Earth had been carried from the mountain-sides inland. Leaves\nand decaying trees added to the permanency of the soil. Here in a most\nunlikely place it was said that all the varieties of trees then found in\nthe islands had been gathered by the priests--the descendants of Paao. To\nthis day the grave stands by the temple walls, an object of\nsuperstitious awe among the natives. Many of the varieties of trees\nthere planted have died, leaving only those which were more hardy and\nneeded less priestly care than they received a hundred years or more\nago.\n\nThe temple is built near the coast on the rough, sharp, broken rocks of\nan ancient lava flow. In many places in and around the temple the lava\nwas dug out, making holes three or four feet across and from one to two\nfeet deep. These in the days of the priesthood had been filled with\nearth brought in baskets from the mountains. Here they raised sweet\npotatoes and taro and bananas. Now the rains have washed the soil away\nand to the unknowing there is no sign of previous agriculture. Near\nthese depressions and along the paths leading to Wahaula other holes\nwere sometimes cut out of the hard fine-grained lava. When heavy rains\nfell, little grooves carried the drops of water to these holes and they\nbecame small cisterns. Here the thirsty messengers running from one\npriestly clan to another, or the traveller or worshippers coming to the\nsacred place, could almost always find a few drops of water to quench\ntheir thirst.\n\nUsually these water-holes were covered with a large flat stone under\nwhich the water ran into the cistern. To this day these small water\nplaces border the path across the pahoehoe lava field which lies\nadjacent to the broken a-a lava upon which the Wahaula heiau is built.\nMany of them are still covered as in the days of the long ago.\n\nIt is not strange that legends have developed through the mists of the\ncenturies around this rude old temple.\n\nWahaula was a tabu temple of the very highest rank. The native chants\nsaid,\n\n\"No keia heiau oia ke kapu enaena.\"\n\n(\"Concerning this heiau is the burning tabu.\")\n\n\"Enaena\" means \"burning with a red hot rage.\" The heiau was so\nthoroughly \"tabu,\" or \"kapu,\" that the smoke of its fires falling upon\nany of the people or even upon any one of the chiefs was sufficient\ncause for punishment by death, with the body as a sacrifice to the gods\nof the temple.\n\nThese gods were of the very highest rank among the Hawaiian deities.\nCertain days were tabu to Lono--or Rongo, as he was known in other\nisland groups of the Pacific Ocean. Other days belonged to Ku--who was\nalso worshipped from New Zealand to Tahiti. At other times Kane, known\nas Tane by many Polynesians, was held supreme. Then again Kanaloa--or\nTanaroa, sometimes worshipped in Samoa and other island groups as the\ngreatest of all their gods--had his days especially set apart for\nsacrifice and chant.\n\nThe Mu, or \"body-catcher,\" of this heiau with his assistants seems to\nhave been continually on the watch for human victims, and woe to the\nunfortunate man who carelessly or ignorantly walked where the winds blew\nthe smoke from the temple fires. No one dared rescue him from the hands\nof the hunter of men--for then the wrath of all the gods was sure to\nfollow him all the days of his life.\n\nThe people of the districts around Wahaula always watched the course of\nthe winds with great anxiety, carefully noting the direction taken by\nthe smoke. This smoke was the shadow cast by the deity worshipped, and\nwas far more sacred than the shadow of the highest chief or king in all\nthe islands.\n\nIt was always sufficient cause for death if a common man allowed his\nshadow to fall upon any tabu chief, _i.e._, a chief of especially high\nrank; but in this \"burning tabu,\" if any man permitted the smoke or\nshadow of the god who was being worshipped in this temple to come near\nto him or overshadow him, it was a mark of such great disrespect that\nthe god was supposed to be enaena, or red hot with rage.\n\nMany ages ago a young chief whom we shall know by the name Kahele\ndetermined to take an especial journey around the island visiting all\nthe noted and sacred places and becoming acquainted with the alii, or\nchiefs, of the other districts.\n\nHe passed from place to place, taking part with the chiefs\nwho entertained him sometimes in the use of the papa-hee, or\nsurf-board, riding the white-capped surf as it majestically swept\nshoreward--sometimes spending night after night in the innumerable\ngambling contests which passed under the name pili waiwai--and sometimes\nriding the narrow sled, or holua, with which Hawaiian chiefs raced down\nthe steep grassed lanes. Then again, with a deep sense of the solemnity\nof sacred things, he visited the most noted of the heiaus and made\ncontributions to the offerings before the gods. Thus the days passed,\nand the slow journey was very pleasant to Kahele.\n\nIn time he came to Puna, the district in which was located the temple\nWahaula.\n\nBut alas! in the midst of the many stories of the past which he had\nheard, and the many pleasures he had enjoyed while on his journey,\nKahele forgot the peculiar power of the tabu of the smoke of Wahaula.\nThe fierce winds of the south were blowing and changing from point to\npoint. The young man saw the sacred grove in the edge of which the\ntemple walls could be discerned. Thin wreaths of smoke were tossed here\nand there from the temple fires.\n\nKahele hastened toward the temple. The Mu was watching his coming and\njoyfully marking him as a victim. The altars of the gods were desolate,\nand if but a particle of smoke fell upon the young man no one could keep\nhim from the hands of the executioner.\n\nThe perilous moment came. The warm breath of one of the fires touched\nthe young chief's cheek. Soon a blow from the club of the Mu laid him\nsenseless on the rough stones of the outer court of the temple. The\nsmoke of the wrath of the gods had fallen upon him, and it was well that\nhe should lie as a sacrifice upon their altars.\n\nSoon the body with the life still in it was thrown across the\nsacrificial stone. Sharp knives made from the strong wood of the bamboo\nlet his life-blood flow down the depressions across the face of the\nstone. Quickly the body was dismembered and offered as a sacrifice.\n\nFor some reason the priests, after the flesh had decayed, set apart the\nbones for some special purpose. The legends imply that the bones were to\nbe treated dishonorably. It may have been that the bones were folded\ntogether in the shape known as unihipili, or \"grasshopper\" bones,\n_i.e._, folded and laid away for purposes of incantation. Such bundles\nof bones were put through a process of prayers and charms until at last\nit was thought a new spirit was created which dwelt in that bundle and\ngave the possessor a peculiar power in deeds of witchcraft.\n\nThe spirit of Kahele rebelled against this disposition of all that\nremained of his body. He wanted to be back in his native district, that\nhe might enjoy the pleasures of the Under-world with his own chosen\ncompanions. Restlessly the spirit haunted the dark corners of the\ntemple, watching the priests as they handled his bones.\n\nHelplessly the ghost fumed and fretted against its condition. It did all\nthat a disembodied spirit could do to attract the attention of the\npriests.\n\nAt last the spirit fled by night from this place of torment to the home\nwhich he had so joyfully left a short time before.\n\nKahele's father was the high chief of Kau. Surrounded by retainers, he\npassed his days in quietness and peace waiting for the return of his\nson.\n\nOne night a strange dream came to him. He heard a voice calling from the\nmysterious confines of the spirit-land. As he listened, a spirit form\nstood by his side. The ghost was that of his son Kahele.\n\nBy means of the dream the ghost revealed to the father that he had been\nput to death and that his bones were in great danger of dishonorable\ntreatment.\n\nThe father awoke benumbed with fear, realizing that his son was calling\nupon him for immediate help. At once he left his people and journeyed\nfrom place to place secretly, not knowing where or when Kahele had died,\nbut fully sure that the spirit of his vision was that of his son. It was\nnot difficult to trace the young man. He had left his footprints openly\nall along the way. There was nothing of shame or dishonor--and the\nfather's heart filled with pride as he hastened on.\n\nFrom time to time, however, he heard the spirit voice calling him to\nsave the bones of the body of his dead son. At last he felt that his\njourney was nearly done. He had followed the footsteps of Kahele almost\nentirely around the island, and had come to Puna--the last district\nbefore his own land of Kau would welcome his return.\n\nThe spirit voice could be heard now in the dream which nightly came to\nhim. Warnings and directions were frequently given.\n\nThen the chief came to the lava fields of Wahaula and lay down to rest.\nThe ghost came to him again in a dream, telling him that great personal\ndanger was near at hand. The chief was a very strong man, excelling in\nathletic and brave deeds, but in obedience to the spirit voice he rose\nearly in the morning, secured oily nuts from a kukui-tree, beat out the\noil, and anointed himself thoroughly.\n\nWalking along carelessly as if to avoid suspicion, he drew near to the\nlands of the temple Wahaula. Soon a man came out to meet him. This man\nwas an Olohe, a beardless man belonging to a lawless robber clan which\ninfested the district, possibly assisting the man-hunters of the temple\nin securing victims for the temple altars. This Olohe was very strong\nand self-confident, and thought he would have but little difficulty in\ndestroying this stranger who journeyed alone through Puna.\n\nAlmost all day the battle raged between the two men. Back and forth they\nforced each other over the lava beds. The chief's well-oiled body was\nvery difficult for the Olohe to grasp. Bruised and bleeding from\nrepeated falls on the rough lava, both of the combatants were becoming\nvery weary. Then the chief made a new attack, forcing the Olohe into a\nnarrow place from which there was no escape, and at last seizing him,\nbreaking his bones, and then killing him.\n\nAs the shadows of night rested over the temple and its sacred grave the\nchief crept closer to the dreaded tabu walls. Concealing himself he\nwaited for the ghost to reveal to him the best plan for action. The\nghost came, but was compelled to bid the father wait patiently for a fit\ntime when the secret place in which the bones were hidden could be\nsafely visited.\n\nFor several days and nights the chief hid himself near the temple. He\nsecretly uttered the prayers and incantations needed to secure the\nprotection of his family gods.\n\nOne night the darkness was very great, and the priests and watchmen of\nthe temple felt sure that no one would attempt to enter the sacred\nprecincts. Deep sleep rested upon all the temple-dwellers.\n\nThen the ghost of Kahele hastened to the place where the father was\nsleeping and aroused him for the dangerous task before him.\n\nAs the father arose he saw this ghost outlined in the darkness,\nbeckoning him to follow. Step by step he felt his way cautiously over\nthe rough path and along the temple walls until he saw the ghost\nstanding near a great rock pointing at a part of the wall.\n\nThe father seized a stone which seemed to be the one most directly in\nthe line of the ghost's pointing. To his surprise it very easily was\nremoved from the wall. Back of it was a hollow place in which lay a\nbundle of folded bones. The ghost urged the chief to take these bones\nand depart quickly.\n\n[Illustration: IMAGES OF GODS AT THE HEIAU]\n\nThe father obeyed, and followed the spirit guide until safely away from\nthe temple of the burning wrath of the gods. He carried the bones to Kau\nand placed them in his own secret family burial cave.\n\nThe ghost of Wahaula went down to the spirit world in great joy. Death\nhad come. The life of the young chief had been taken for temple service\nand yet there had at last been nothing dishonorable connected with the\ndestruction of the body and the passing away of the spirit.\n\n\n\n\n                             II\n\n                 MALUAE AND THE UNDER-WORLD\n\n\nThis is a story from Manoa Valley, back of Honolulu. In the upper end of\nthe valley, at the foot of the highest mountains on the island Oahu,\nlived Maluae. He was a farmer, and had chosen this land because rain\nfell abundantly on the mountains, and the streams brought down fine soil\nfrom the decaying forests and disintegrating rocks, fertilizing his\nplants.\n\nHere he cultivated bananas and taro and sweet potatoes. His bananas grew\nrapidly by the sides of the brooks, and yielded large bunches of fruit\nfrom their tree-like stems; his taro filled small walled-in pools,\ngrowing in the water like water-lilies, until the roots were matured,\nwhen the plants were pulled up and the roots boiled and prepared for\nfood; his sweet potatoes--a vegetable known among the ancient New\nZealanders as ku-maru, and supposed to have come from Hawaii--were\nplanted on the drier uplands.\n\nThus he had plenty of food continually growing, and ripening from time\nto time. Whenever he gathered any of his food products he brought a part\nto his family temple and placed it on an altar before the gods Kane and\nKanaloa, then he took the rest to his home for his family to eat.\n\nHe had a boy whom he dearly loved, whose name was Kaa-lii (rolling\nchief). This boy was a careless, rollicking child.\n\nOne day the boy was tired and hungry. He passed by the temple of the\ngods and saw bananas, ripe and sweet, on the little platform before the\ngods. He took these bananas and ate them all.\n\nThe gods looked down on the altar expecting to find food, but it was all\ngone and there was nothing for them. They were very angry, and ran out\nafter the boy. They caught him eating the bananas, and killed him. The\nbody they left lying under the trees, and taking out his ghost threw it\ninto the Under-world.\n\nThe father toiled hour after hour cultivating his food plants, and when\nwearied returned to his home. On the way he met the two gods. They told\nhim how his boy had robbed them of their sacrifices and how they had\npunished him. They said, \"We have sent his ghost body to the lowest\nregions of the Under-world.\"\n\nThe father was very sorrowful and heavy hearted as he went on his way to\nhis desolate home. He searched for the body of his boy, and at last\nfound it. He saw too that the story of the gods was true, for partly\neaten bananas filled the mouth, which was set in death.\n\nHe wrapped the body very carefully in kapa cloth made from the bark of\ntrees. He carried it into his rest-house and laid it on the\nsleeping-mat. After a time he lay down beside the body, refusing all\nfood, and planning to die with his boy. He thought if he could escape\nfrom his own body he would be able to go down where the ghost of his boy\nhad been sent. If he could find that ghost he hoped to take it to the\nother part of the Under-world, where they could be happy together.\n\nHe placed no offerings on the altar of the gods. No prayers were\nchanted. The afternoon and evening passed slowly. The gods waited for\ntheir worshipper, but he came not. They looked down on the altar of\nsacrifice, but there was nothing for them.\n\nThe night passed and the following day. The father lay by the side of\nhis son, neither eating nor drinking, and longing only for death. The\nhouse was tightly closed.\n\nThen the gods talked together, and Kane said: \"Maluae eats no food, he\nprepares no awa to drink, and there is no water by him. He is near the\ndoor of the Under-world. If he should die, we would be to blame.\"\n\nKanaloa said: \"He has been a good man, but now we do not hear any\nprayers. We are losing our worshipper. We in quick anger killed his\nson. Was this the right reward? He has called us morning and evening in\nhis worship. He has provided fish and fruits and vegetables for our\naltars. He has always prepared awa from the juice of the yellow awa root\nfor us to drink. We have not paid him well for his care.\"\n\nThen they decided to go and give life to the father, and permit him to\ntake his ghost body and go down into Po, the dark land, to bring back\nthe ghost of the boy. So they went to Maluae and told him they were\nsorry for what they had done.\n\nThe father was very weak from hunger, and longing for death, and could\nscarcely listen to them.\n\nWhen Kane said, \"Have you love for your child?\" the father whispered:\n\"Yes. My love is without end.\" \"Can you go down into the dark land and\nget that spirit and put it back in the body which lies here?\"\n\n\"No,\" the father said, \"no, I can only die and go to live with him and\nmake him happier by taking him to a better place.\"\n\nThen the gods said, \"We will give you the power to go after your boy and\nwe will help you to escape the dangers of the land of ghosts.\"\n\nThen the father, stirred by hope, rose up and took food and drink. Soon\nhe was strong enough to go on his journey.\n\nThe gods gave him a ghost body and also prepared a hollow stick like\nbamboo, in which they put food, battle-weapons, and a piece of burning\nlava for fire.\n\nNot far from Honolulu is a beautiful modern estate with fine roads,\nlakes, running brooks, and interesting valleys extending back into the\nmountain range. This is called by the very ancient name Moanalua (two\nlakes). Near the seacoast of this estate was one of the most noted ghost\nlocalities of the islands. The ghosts after wandering over the island\nOahu would come to this place to find a way into their real home, the\nUnder-world, or, as the Hawaiians usually called it, Po.\n\nHere was a ghostly breadfruit-tree named Lei-walo, possibly meaning \"the\neight wreaths\" or \"the eighth wreath\"--the last wreath of leaves from\nthe land of the living which would meet the eyes of the dying.\n\nThe ghosts would leap or fly or climb into the branches of this tree,\ntrying to find a rotten branch upon which they could sit until it broke\nand threw them into the dark sea below.\n\nMaluae climbed up the breadfruit-tree. He found a branch upon which some\nghosts were sitting waiting for it to fall. His weight was so much\ngreater than theirs that the branch broke at once, and down they all\nfell into the land of Po.\n\nHe needed merely to taste the food in his hollow cane to have new life\nand strength. This he had done when he climbed the tree; thus he had\nbeen able to push past the fabled guardians of the pathway of the ghosts\nin the Upper-world. As he entered the Under-world he again tasted the\nfood of the gods and he felt himself growing stronger and stronger.\n\nHe took a magic war-club and a spear out of the cane given by the gods.\nGhostly warriors tried to hinder his entrance into the different\ndistricts of the dark land. The spirits of dead chiefs challenged him\nwhen he passed their homes. Battle after battle was fought. His magic\nclub struck the warriors down, and his spear tossed them aside.\n\nSometimes he was warmly greeted and aided by ghosts of kindly spirit.\nThus he went from place to place, searching for his boy, finding him at\nlast, as the Hawaiians quaintly expressed it, \"down in the papa-ku\" (the\nestablished foundation of Po), choking and suffocating from the bananas\nof ghost-land which he was compelled to continually force into his\nmouth.\n\nThe father caught the spirit of the boy and started back toward the\nUpper-world, but the ghosts surrounded him. They tried to catch him and\ntake the spirit away from him. Again the father partook of the food of\nthe gods. Once more he wielded his war-club, but the hosts of enemies\nwere too great. Multitudes arose on all sides, crushing him by their\noverwhelming numbers.\n\nAt last he raised his magic hollow cane and took the last portion of\nfood. Then he poured out the portion of burning lava which the gods had\nplaced inside. It fell upon the dry floor of the Under-world. The flames\ndashed into the trees and the shrubs of ghost-land. Fire-holes opened in\nthe floor and streams of lava burst out.\n\nBackward fled the multitudes of spirits. The father thrust the spirit of\nthe boy quickly into the empty magic cane and rushed swiftly up to his\nhome-land. He brought the spirit to the body lying in the rest-house and\nforced it to find again its living home.\n\nAfterward the father and the boy took food to the altars of the gods,\nand chanted the accustomed prayers heartily and loyally all the rest of\ntheir lives.\n\n\n\n\n                              III\n\n                   A GIANT'S ROCK-THROWING\n\n\nA point of land on the northwestern coast of the island Oahu is called\nKa-lae-o-Kaena which means \"The Cape of Kaena.\"\n\nOut in the ocean a short distance from this cape lies a large rock which\nbears the name Pohaku-o-Kauai, or rock of Kauai, a large island\nnorthwest of Oahu. This rock is as large as a small house.\n\nThere is an interesting legend told on the island of Oahu which explains\nwhy these names have for generations been fastened to the cape and to\nthe rock. A long, long time ago there lived on the island Kauai a man of\nwonderful power, by the name of Hau-pu. When he was born, the signs of a\ndemi-god were over and around the house of his birth. Lightning flashed\nthrough the skies, and thunder reverberated, rolling along the\nmountain-sides.\n\nThunder and lightning were very rare in the Hawaiian Islands, and were\nsupposed to be connected with the birth or death or some very unusual\noccurrence in the life of a chief.\n\nMighty floods of rain fell and poured in torrents down the\nmountain-sides, carrying the red iron soil into the valleys in such\nquantities that the rapids and the waterfalls became the color of blood,\nand the natives called this a blood-rain.\n\nDuring the storm, and even after sunshine filled the valley, a beautiful\nrainbow rested over the house in which the young chief was born. This\nrainbow was thought to come from the miraculous powers of the new-born\nchild shining out from him instead of from the sunlight around him. Many\nchiefs throughout the centuries of Hawaiian legends were said to have\nhad this rainbow around them all their lives.\n\nHau-pu while a child was very powerful, and after he grew up was widely\nknown as a great warrior. He would attack and defeat armies of his\nenemies without aid from any person. His spear was like a mighty weapon,\nsometimes piercing a host of enemies, and sometimes putting aside all\nopposition when he thrust it into the ranks of his opponents.\n\nIf he had thrown his spear and if fighting with his bare hands did not\nvanquish his foes, he would leap to the hillside, tear up a great tree,\nand with it sweep away all before him as if he were wielding a huge\nbroom. He was known and feared throughout all the Hawaiian Islands. He\nbecame angry quickly and used his great powers very rashly.\n\nOne night he lay sleeping in his royal rest-house on the side of a\nmountain which faced the neighboring island of Oahu. Between the two\nislands lay a broad channel about thirty miles wide. When clouds were on\nthe face of the sea, these islands were hidden from each other; but when\nthey lifted, the rugged valleys of the mountains on one island could be\nclearly seen from the other. Even by moonlight the shadowy lines would\nappear.\n\nThis night the strong man stirred in his sleep. Indistinct noises seemed\nto surround his house. He turned over and dropped off into slumber\nagain.\n\nSoon he was aroused a second time, and he was awake enough to hear\nshouts of men far, far away. Louder rose the noise mixed with the roar\nof the great surf waves, so he realized that it came from the sea, and\nhe then forced himself to rise and stumble to the door.\n\nHe looked out toward Oahu. A multitude of lights were flashing on the\nsea before his sleepy eyes. A low murmur of many voices came from the\nplace where the dancing lights seemed to be. His confused thoughts made\nit appear to him that a great fleet of warriors was coming from Oahu to\nattack his people.\n\nHe blindly rushed out to the edge of a high precipice which overlooked\nthe channel. Evidently many boats and many people were out in the sea\nbelow.\n\nHe laughed, and stooped down and tore a huge rock from its place. This\nhe swung back and forth, back and forth, back and forth, until he gave\nit great impetus which added to his own miraculous power sent it far out\nover the sea. Like a great cloud it rose in the heavens and, as if blown\nby swift winds, sped on its way.\n\nOver on the shores of Oahu a chief whose name was Kaena had called his\npeople out for a night's fishing. Canoes large and small came from all\nalong the coast. Torches without number had been made and placed in the\ncanoes. The largest fish-nets had been brought.\n\nThere was no need of silence. Nets had been set in the best places. Fish\nof all kinds were to be aroused and frightened into the nets. Flashing\nlights, splashing paddles, and clamor from hundreds of voices resounded\nall around the nets.\n\nGradually the canoes came nearer and nearer the centre. The shouting\nincreased. Great joy ruled the noise which drowned the roar of the\nwaves.\n\nAcross the channel and up the mountain-sides of Kauai swept the shouts\nof the fishing-party. Into the ears of drowsy Hau-pu the noise forced\nitself. Little dreamed the excited fishermen of the effect of this on\nfar-away Kauai.\n\nSuddenly something like a bird as large as a mountain seemed to be\nabove, and then with a mighty sound like the roar of winds it descended\nupon them.\n\nSmashed and submerged were the canoes when the huge boulder thrown by\nHau-pu hurled itself upon them.\n\nThe chief Kaena and his canoe were in the centre of this terrible mass\nof wreckage, and he and many of his people lost their lives.\n\nThe waves swept sand upon the shore until in time a long point of land\nwas formed. The remaining followers of the dead chief named this cape\n\"Kaena.\"\n\nThe rock thrown by Hau-pu embedded itself deeply in the bed of the\nocean, but its head rose far above the water, even when raging storms\ndashed turbulent waves against it. To this death-dealing rock the\nnatives gave the name \"Rock of Kauai.\"\n\nThus for generations has the deed of the man of giant force been\nremembered on Oahu, and so have a cape and a rock received their names.\n\n\n\n\n                               IV\n\n                   KALO-EKE-EKE, THE TIMID TARO\n\n\nA myth is a purely imaginative story. A legend is a story with some\nfoundation in fact. A fable tacks on a moral. A tradition is a myth or\nlegend or fact handed down from generation to generation.\n\nThe old Hawaiians were frequently myth makers. They imagined many a\nfairy-story for the different localities of the islands, and these are\nvery interesting. The myth of the two taro plants belongs to South Kona,\nHawaii, and affords an excellent illustration of Hawaiian imagination.\nThe story is told in different ways, and came to the writer in the\npresent form:\n\nA chief lived on the mountain-side above Hookena. There his people\ncultivated taro, made kapa cloth, and prepared the trunks of koa-trees\nfor canoes. He had a very fine taro patch. The plants prided themselves\nupon their rapid and perfect growth.\n\nIn one part of the taro pond, side by side, grew two taro plants--finer,\nstronger, and more beautiful than the others. The leaf stalks bent over\nin more perfect curves: the leaves developed in graceful proportions.\nMutual admiration filled the hearts of the two taro plants and resulted\nin pledges of undying affection.\n\nOne day the chief was talking to his servants about the food to be made\nready for a feast. He ordered the two especially fine taro plants to be\npulled up. One of the servants came to the home of the two lovers and\ntold them that they were to be taken by the chief.\n\nBecause of their great affection for each other they determined to cling\nto life as long as possible, and therefore moved to another part of the\ntaro patch, leaving their neighbors to be pulled up instead of\nthemselves.\n\nBut the chief soon saw them in their new home and again ordered their\ndestruction. Again they fled. This happened from time to time until the\nangry chief determined that they should be taken, no matter what part of\nthe pond they might be in.\n\nThe two taro plants thought best to flee, therefore took to themselves\nwings and made a short flight to a neighboring taro patch. Here again\ntheir enemy found them. A second flight was made to another part of\nSouth Kona, and then to still another, until all Kona was interested in\nthe perpetual pursuit and the perpetual escape. At last there was no\npart of Kona in which they could be concealed. A friend of the angry\nchief would reveal their hiding-place, while one of their own friends\nwould give warning of the coming of their pursuer. At last they leaped\ninto the air and flew on and on until they were utterly weary and fell\ninto a taro patch near Waiohinu. But their chief had ordered the imu\n(cooking-place) to be made ready for them, and had hastened along the\nway on foot, trying to capture them if at any time they should try to\nlight. However, their wings moved more swiftly than his feet, so they\nhad a little rest before he came near to their new home. Then again they\nlifted themselves into the sky. Favoring winds carried them along and\nthey flew a great distance away from South Kona into the neighboring\ndistrict of Kau. Here they found a new home under a kindly chief. Here\nthey settled down and lived many years under the name of Kalo-eke-eke,\nor \"The Timid Taro.\" A large family grew up about them and a happy old\nage blessed their declining days.\n\nIt is possible that this beautiful little story may have grown out of\nthe ancient Hawaiian unwritten law which sometimes permitted the\nsubjects of a chief to move away from their home and transfer their\nallegiance to some neighboring ruler.\n\n[Illustration: FROM A TARO PATCH]\n\n\n\n\n                                V\n\n                      LEGENDARY CANOE-MAKING\n\n\nSome of the Hawaiian trees have beautifully grained wood, and at the\npresent time are very valuable for furniture and interior decoration.\nThe koa is probably the best of the trees of this class. It is known as\nthe Hawaiian mahogany. The grain is very fine and curly and wavy, and is\ncapable of a very high polish. The koa still grows luxuriantly on the\nsteep sides and along the ridges of the high mountains of all the\nislands of the Hawaiian group. It has great powers of endurance. It is\nnot easily worn by the pebbles and sand of the beach, nor is it readily\nsplit or broken by the tempestuous waves of the ocean, therefore from\ntime immemorial the koa has been the tree for the canoe and surf-board\nof the Hawaiians. Long and large have been the canoes hewn from the\nmassive tree trunks by the aid of the kohi-pohaku, the cutting stone, or\nadze, of ancient Hawaii. Some times these canoes were given miraculous\npowers of motion so that they swept through the seas more rapidly than\nthe swiftest shark. Often the god of the winds, who had especial care\nover some one of the high chiefs, would carry him from island to island\nin a canoe which never rested when calms prevailed or stopped when\nfierce waves wrenched, but bore the chief swiftly and unfailingly to the\ndesired haven.\n\nThere is a delightful little story about a chief who visited the most\nnortherly island, Kauai. He found the natives of that island feasting\nand revelling in all the abandon of savage life. Sports and games\ninnumerable were enjoyed. Thus day and night passed until, as the\nmorning of a new day dawned, an unwonted stir along the beach made\nmanifest some event of very great importance. The new chief apparently\ncared but little for all the excitement. The king of the island had sent\none of his royal ornaments to a small island some miles distant from the\nKauai shores. He was blessed with a daughter so beautiful that all the\navailable chiefs desired her for wife. The father, hoping to avoid the\ncomplications which threatened to involve his household with the\nhouseholds of the jealous suitors, announced that he would give his\ndaughter to the man who secured the ornament from the far-away island.\nIt was to be a canoe race with a wife for the prize.\n\nThe young chiefs waited for the hour appointed. Their well-polished koa\ncanoes lined the beach. The stranger chief made no preparation. Quietly\nhe enjoyed the gibes and taunts hurled from one to another by the young\nchiefs. Laughingly he requested permission to join in the contest,\nreceiving as the reward for his request a look of approbation from the\nhandsome chiefess.\n\nThe word was given. The well-manned canoes were pushed from the shore\nand forced out through the inrolling surf. In the rush some of the boats\nwere interlocked with others, some filled with water, while others\nsafely broke away from the rest and passed out of sight toward the\ncoveted island. Still the stranger seemed to be in no haste to win the\nprize. The face of the chiefess grew dark with disappointment.\n\nAt last the stranger launched his finely polished canoe and called one\nof his followers to sail with him. It seemed to be utterly impossible\nfor him to even dream of securing the prize, but the canoe began to move\nas if it had the wings of a swift bird or the fins of fleetest fish. He\nhad taken for his companion in his magic canoe one of the gods\ncontrolling the ocean winds. He was first to reach the island. Then he\ncame swiftly back for his bride. He made his home among his new friends.\n\nThe Hawaiians had many interesting ceremonies in connection with the\nprocess of securing the tree and fashioning it into a canoe.\n\nDavid Malo, a Hawaiian writer of about the year 1840, says, \"The\nbuilding of a canoe was a religious matter.\" When a man found a fine koa\ntree he went to the priest whose province was canoe-making and said, \"I\nhave found a koa-tree, a fine large tree.\" On receiving this information\nthe priest went at night to sleep before his shrine. If in his sleep he\nhad a vision of some one standing naked before him, he knew that the\nkoa-tree was rotten, and would not go up into the woods to cut that\ntree. If another tree was found and he dreamed of a handsome\nwell-dressed man or woman standing before him, when he awoke he felt\nsure that the tree would make a good canoe. Preparations were made\naccordingly to go into the mountains and hew the koa into a canoe. They\ntook with them as offerings a pig, cocoanuts, red fish, and awa. Having\ncome to the place they rested for the night, sacrificing these things to\nthe gods.\n\nSometimes, when a royal canoe was to be prepared, it seems as if human\nbeings were also brought and slain at the root of the tree. There is no\nrecord of cannibalism connected with these sacrifices, and yet when the\npig and fish had been offered before the tree, usually a hole was dug\nclose to the tree and an oven prepared in which the meat and vegetables\nwere cooked for the morning feast of the canoe-makers. The tree was\ncarefully examined and the signs and portents noted. The song of a\nlittle bird would frequently cause an entire change in the enterprise.\n\nWhen the time came to cut down the tree the priest would take his stone\naxe and offer prayer to the male and female deities who were supposed to\nbe the special patrons of canoe building, showing them the axe, and\nsaying: \"Listen now to the axe. This is the axe which is to cut down the\ntree for the canoe.\"\n\nDavid Malo says: \"When the tree began to crack, ready to fall, they\nlowered their voices and allowed no one to make a disturbance. When the\ntree had fallen, the head priest mounted the trunk and called out,\n'Smite with the axe, and hollow the canoe.' This was repeated again and\nagain as he walked along the fallen tree, marking the full length of the\ndesired canoe.\"\n\nDr. Emerson gives the following as one of the prayers sometimes used by\nthe priest when passing a long the trunk of the tree:\n\n    \"Grant a canoe which shall be swift as a fish\n    To sail in stormy seas\n    When the storm tosses on all sides.\"\n\nAfter the canoe had been roughly shaped, the ends pointed, the bottom\nrounded, and perhaps a portion of the inside of the log removed, the\npeople fastened lines to the canoe to haul it down to the beach. When\nthey were ready for the work the priest again prayed: \"Oh, canoe gods,\nlook you after this canoe. Guard it from stem to stern, until it is\nplaced in the canoe-house.\"\n\nThen the canoe was hauled by the people in front, or held back by those\nwho were in the rear, until it had passed all the hard and steep places\nalong the mountain-side and been put in place for the finishing touches.\nWhen completed, pig and fish and fruits were again offered to the gods.\nSometimes human beings were again a part of the sacrifice.\n\nPrayers and incantations were part of the ceremony. There was to be no\ndisturbance or noise, or else it would be dangerous for its owner to go\nout in his new canoe. If all the people except the priest had been\nquiet, the canoe was pronounced safe.\n\nIt is said that the ceremony of lashing the outrigger to the canoe was\nof very great solemnity, probably because the ability to pass through\nthe high surf waves depended so much upon the out rigger as a balance\nwhich kept the canoe from being overturned.\n\nThe story of Laka and the fairies is told to illustrate the difficulties\nsurrounding canoe making. Laka desired to make a fine canoe, and sought\nthrough the forests for the best tree available. Taking his stone axe he\ntoiled all day until the tree was felled. Then he went home to rest. On\nthe morrow he could not find the log. The trees of the forest had been\napparently undisturbed. Again he cut a tree, and once more could not\nfind the log. At last he cut a tree and watched in the night. Then he\nsaw in the night shadows a host of the little people who toil with\nmiraculous powers to support them. They raised the tree and set it in\nits place and restored it to its wonted appearance among its fellows.\nBut Laka caught the king of the gnomes and from him learned how to gain\nthe aid rather than the opposition of the little people. By their help\nhis canoe was taken to the shore and fashioned into beautiful shape for\nwonderful and successful voyages.\n\n\n\n\n                             VI\n\n                        LAU-KA-IEIE\n\n    \"Waipio valley, the beautiful:\n    Precipices around it,\n    The sea on one side;\n    The precipices are hard to climb;\n    Not to be climbed\n    Are the sea precipices.\"\n\n      --_Hawaiian Chant._\n\n\nKakea (the white one) and Kaholo (the runner) were the children of the\nValley. Their parents were the precipices which were sheer to the sea,\nand could only be passed by boats. They married, and Kaholo conceived.\nThe husband said, \"If a boy is born, I will name it; if a girl, you give\nthe name.\"\n\nHe went up to see his sister Pokahi, and asked her to go swiftly to see\nhis wife. Pokahi's husband was Kaukini, a bird-catcher. He went out into\nthe forest for some birds. Soon he came back and prepared them for\ncooking. Hot stones were put inside the birds and the birds were packed\nin calabashes, carefully covered over with wet leaves, which made steam\ninside so the birds were well cooked. Then they were brought to Kaholo\nfor a feast.\n\nOn their way they went down to Waipio Valley, coming to the foot of the\nprecipice. Pokahi wanted some sea-moss and some shell-fish, so she told\nthe two men to go on while she secured these things to take to Kaholo.\nShe gathered the soft lipoa moss and went up to the waterfall, to Ulu\n(Kaholo's home). The baby was born, wrapped in the moss and thrown into\nthe sea, making a shapeless bundle, but a kupua (sorcerer) saw that a\nchild was there. The child was taken and washed clean in the soft lipoa,\nand cared for. All around were the signs of the birth of a chief.\n\nThey named him Hiilawe, and from him the Waipio waterfall has its name,\naccording to the saying, \"Falling into mist is the water of Hiilawe.\"\n\nPokahi took up her package in which she had brought the moss and\nshell-fish, but the moss was gone. Hina-ulu-ohia (Hina-the-growing\nohia-tree) was the sorcerer who took the child in the lipoa moss. She\nwas the aumakua, or ancestor goddess, of the boat-builders.\n\nPokahi dreamed that a beautiful woman appeared, her body covered with\nthe leaves of koa-trees. \"I know that you have not had any child. I will\nnow give you one. Awake, and go to the Waipio River; watch thirty days,\nthen you will find a girl wrapped in soft moss. This shall be your\nadopted child. I will show you how to care for it. Your brother and his\nwife must not know. Your husband alone may know about this adopted\ngirl.\"\n\nPokahi and her husband went down at once to the mouth of the river,\nheard an infant cry in the midst of red-colored mist, and found a child\nwrapped in the fragrant moss. She wished to take it up, but was held\nback by magic powers. She saw an ohia-tree rising up from the\nwater,--branches, leaves, and flowers,--and iiwi (birds) coming to pick\nthe flowers. The red birds and red flowers were very beautiful. This\ntree was Hina. The birds began to sing, and quietly the tree sank down\ninto the water and disappeared, the birds flying away to the west.\n\nPokahi returned to her brother's house, going down to the sea every day,\nwhere she saw the human form of the child growing in the shelter of that\nred mist on the surface of the sea. At the end of the thirty days Pokahi\ntold her friends and her husband that they must go back home. On their\nway they went to the river. She told her husband to look at the red\nmist, but he wanted to hurry on. As they approached their house,\ncooking-odors welcomed them, and they found plenty of food prepared\noutside. They saw something moving inside. The trees seemed to be\nwalking as if with the feet of men. Steps were heard, and voices were\ncalling for the people of the house.\n\nKaukini prepared a lamp, and Pokahi in a vision saw the same fine tree\nwhich she had seen before. There was also a hala-tree with its beautiful\nyellow blossoms. As they looked they saw leaves of different kinds\nfalling one after another, making in one place a soft fragrant bed.\n\nThen a woman and a man came with an infant. They were the god Ku and\nHina his wife. They said to Pokahi and her husband, \"We have accepted\nyour sacrifices and have seen that you are childless, so now we have\nbrought you this child to adopt.\" Then they disappeared among the trees\nof the forest, leaving the child, Lau-ka-ieie (leaf of the ieie vine).\nShe was well cared for and grew up into a beautiful woman without fault\nor blemish. Her companions and servants were the birds and the flowers.\n\nLau-ka-pali (leaf of the precipice) was one of her friends. One day she\nmade whistles of ti leaves, and blew them. The Leaf-of-the Morning-Glory\nsaw that the young chiefess liked this, so she went out and found\nPupu-kani-oi (the singing land-shell), whose home was on the leaves of\nthe forest trees. Then she found another Pupu-hina-hina-ula (shell\nbeautiful, with rainbow colors). In the night the shells sang, and\ntheir voices stole their way into the love of Lau-ka-ieie, so she\ngently sang with them.\n\nNohu-ua-palai (a fern), one of the old residents of that place, went out\ninto the forest, and, hearing the voices of the girl and the shells,\ncame to the house. She chanted her name, but there was no reply. All was\nsilent. At last, Pua-ohelo (the blossom of the ohelo), one of the\nflowers in the house, heard, and opening the door, invited her to come\nin and eat.\n\nNohu-ua-palai went in and feasted with the girls. Lau-ka-ieie dreamed\nabout Kawelona (the setting of the sun), at Lihue, a fine young man, the\nfirst-born of one of the high chiefs of Kauai. She told her kahu\n(guardian) all about her dream and the distant island. The kahu asked\nwho should go to find the man of the dreams. All the girl friends wanted\nto go. She told them to raise their hands and the one who had the\nlongest fingers could go. This was Pupu-kani-oi (the singing shell). The\nleaf family all sobbed as they bade farewell to the shell.\n\nThe shell said: \"Oh, my leaf-sisters Laukoa [leaf of the koa-tree] and\nLauanau [leaf of the tapa, or paper-mulberry, tree], arise, go with me\non my journey! Oh, my shell-sisters of the blue sea, come to the beach,\nto the sand! Come and show me the path I am to go! Oh, Pupu-moka-lau\n[the land-shell clinging to the mokahana leaf], come and look at me,\nfor I am one of your family! Call all the shells to aid me in my\njourney! Come to me!\"\n\nThen she summoned her brother, Makani-kau, chief of the winds, to waft\nthem away in their wind bodies. They journeyed all around the island of\nHawaii to find some man who would be like the man of the dream. They\nfound no one there nor on any of the other islands up to Oahu, where the\nSinging Shell fell in love with a chief and turned from her journey, but\nMakani-kau went on to Kauai.\n\nMa-eli-eli, the dragon woman of Heeia, tried to persuade him to stop,\nbut on he went. She ran after him. Limaloa, the dragon of Laiewai, also\ntried to catch Makani-kau, but he was too swift. On the way to Kauai,\nMakani-kau saw some people in a boat chased by a big shark. He leaped on\nthe boat and told them he would play with the shark and they could stay\nnear but need not fear. Then he jumped into the sea. The shark turned\nover and opened its mouth to seize him; he climbed on it, caught its\nfins, and forced it to flee through the water. He drove it to the shore\nand made it fast among the rocks. It became a great shark stone,\nKoa-mano (warrior shark), at Haena. He leaped from the shark to land,\nthe boat following.\n\nHe saw the hill of \"Fire-Throwing,\" a place where burning sticks were\nthrown over the precipices, a very beautiful sight at night. He leaped\nto the top of the hill in his shadow body. Far up on the hill was a vast\nnumber of iiwi (birds). Makani-kau went to them as they were flying\ntoward Lehua. They only felt the force of the winds, for they could not\nsee him or his real body. He saw that the birds were carrying a fine man\nas he drew near.\n\nThis was the one Lau-ka-ieie desired for her husband. They carried this\nboy on their wings easily and gently over the hills and sea toward the\nsunset island, Lehua. There they slowly flew to earth. They were the\nbird guardians of Kawelona, and when they travelled from place to place\nthey were under the direction of the bird-sorcerer, Kukala-a-ka-manu.\n\nKawelona had dreamed of a beautiful girl who had visited him again and\nagain, so he was prepared to meet Makani-kau. He told his parents and\nadopted guardians and bird-priests about his dreams and the beautiful\ngirl he wanted to marry.\n\nMakani-kau met the winds of Niihau and Lehua, and at last was welcomed\nby the birds. He told Kawelona his mission, who prepared to go to\nHawaii, asking how they should go. Makani-kau went to the seaside and\ncalled for his many bodies to come and give him the boat for the\nhusband of their great sister Lau-ka-ieie. Thus he made known his mana,\nor spirit power, to Kawelona. He called on the great cloud-gods to send\nthe long white cloud-boat, and it soon appeared. Kawelona entered the\nboat with fear, and in a few minutes lost sight of the island of Lehua\nand his bird guardians as he sailed out into the sea. Makani-kau dropped\ndown by the side of a beautiful shell-boat, entered it, and stopped at\nMana. There he took several girls and put them in a double canoe, or\nau-waa-olalua (spirit-boat).\n\nMeanwhile the sorcerer ruler of the birds agreed to find out where\nKawelona was to satisfy the longing of his parents, whom he had left\nwithout showing them where he was going or what dangers he might meet.\nThe sorcerer poured water into a calabash and threw in two lehua\nflowers, which floated on the water. Then he turned his eyes toward the\nsun and prayed: \"Oh, great sun, to whom belongs the heavens, turn your\neyes downward to look on the water in this calabash, and show us what\nyou see therein! Look upon the beautiful young woman. She is not one\nfrom Kauai. There is no one more beautiful than she. Her home is under\nthe glowing East, and a royal rainbow is around her. There are beautiful\ngirls attending her.\" The sorcerer saw the sun-pictures in the water,\nand interpreted to the friends the journey of Kawelona, telling them it\nwas a long, long way, and they must wait patiently many days for any\nword. In the signs he saw the boy in the cloud-boat, Makani-kau in his\nshell-boat, and the three girls in the spirit-boat.\n\nThe girls were carried to Oahu, and there found the shell-girl,\nPupu-kani-oi, left by Makani-kau on his way to Lehua. They took her with\nher husband and his sisters in the spirit-boat. There were nine in the\ncompany of travellers to Hawaii: Kawelona in his cloud-boat; two girls\nfrom Kauai; Kaiahe, a girl from Oahu; three from Molokai, one from Maui;\nand a girl called Lihau. Makani-kau himself was the leader; he had taken\nthe girls away. On this journey he turned their boats to Kahoolawe to\nvisit Ka-moho-alii, the ruler of the sharks. There Makani-kau appeared\nin his finest human body, and they all landed. Makani-kau took Kawelona\nfrom his cloud-boat, went inland, and placed him in the midst of the\ncompany, telling them he was the husband for Lau-ka-ieie. They were all\nmade welcome by the ruler of the sharks.\n\nKa-moho-alii called his sharks to bring food from all the islands over\nwhich they were placed as guardians; so they quickly brought prepared\nfood, fish, flowers, leis, and gifts of all kinds. The company feasted\nand rested. Then Ka-moho-alii called his sharks to guard the travellers\non their journey. Makani-kau went in his shell boat, Kawelona in his\ncloud-boat, and they were all carried over the sea until they landed\nunder the mountains of Hawaii.\n\nMakani-kau, in his wind body, carried the boats swiftly on their journey\nto Waipio. Lau-ka-ieie heard her brother's voice calling her from the\nsea. Hina answered. Makani-kau and Kawelona went up to Waimea to cross\nover to Lau-ka-ieie's house, but were taken by Hina to the top of Mauna\nKea. Poliahu and Lilinoe saw the two fine young men and called to them,\nbut Makani-kau passed by, without a word, to his own wonderful home in\nthe caves of the mountains resting in the heart of mists and fogs, and\nplaced all his travellers there. Makani-kau went down to the sea and\ncalled the sharks of Ka-moho-alii. They appeared in their human bodies\nin the valley of Waipio, leaving their shark bodies resting quietly in\nthe sea. They feasted and danced near the ancient temple of\nKahuku-welo-welo, which was the place where the wonderful shell,\nKiha-pu, was kept.\n\nMakani-kau put seven shells on the top of the precipice and they blew\nuntil sweet sounds floated over all the land. Thus was the marriage of\nLau-ka-ieie and Kawelona celebrated.\n\nAll the shark people rested, soothed by the music. After the wedding\nthey bade farewell and returned to Kahoolawe, going around the southern\nside of the island, for it was counted bad luck to turn back. They must\ngo straight ahead all the way home. Makani-kau went to his sister's\nhouse, and met the girls and Lau-ka-ieie. He told her that his house was\nfull of strangers, as the people of the different kupua bodies had\nassembled to celebrate the wedding. These were the kupua people of the\nHawaiian Islands. The eepa people were more like fairies and gnomes, and\nwere usually somewhat deformed. The kupuas may be classified as follows:\n\n    Ka-poe-kino-lau (the people who had leaf bodies).\n      \" \" \"    -pua (the people who had flower bodies).\n      \" \" \"    -manu (the people who had bird bodies).\n      \" \" \"    -laau (trees of all kinds, ferns, vines, etc.).\n      \" \" \"    -pupu (all shells).\n      \" \" \"    -ao (all clouds).\n      \" \" \"    -makani (all winds).\n    Ka-poe-kina-ia (all fish).\n      \" \" \"    -mano (all sharks).\n      \" \" \"    -limu (all sea-mosses).\n      \" \" \"    -pohaku (all peculiar stones).\n      \" \" \"    -hiwa-hiwa (all dangerous places of the pali).\n\nAfter the marriage, Pupu-kani-oi (the singing shell) and her husband\nentered the shell-boat, and started back to Molokai. On their way they\nheard sweet bird voices. Makani-kau had a feather house covered with\nrainbow colors. Later he went to Kauai, and brought back the adopted\nparents of Kawelona to dwell on Hawaii, where Lau-ka-ieie lived happily\nwith her husband.\n\nHiilawe became very ill, and called his brother Makani-kau and his\nsister Lau-ka-ieie to come near and listen. He told them that he was\ngoing to die, and they must bury him where he could always see the eyes\nof the people, and then he would change his body into a wonderful new\nbody.\n\nThe beautiful girl took his malo and leis and placed them along the\nsides of the valley, where they became beautiful trees and vines, and\nHina made him live again; so Hiilawe became an aumakua of the\nwaterfalls. Makani-kau took the body in his hands and carried it in the\nthunder and lightning, burying it on the brow of the highest precipice\nof the valley. Then his body was changed into a stone, which has been\nlying there for centuries; but his ghost was made by Hina into a kupua,\nso that he could always appear as the wonderful misty falls of Waipio,\nlooking into the eyes of his people.\n\nAfter many years had passed Hina assumed permanently the shape of the\nbeautiful ohia-tree, making her home in the forest around the volcanoes\nof Hawaii. She still had magic power, and was worshipped under the name\nHina-ula-ohia. Makani-kau watched over Lau-ka-ieie, and when the time\ncame for her to lay aside her human body she came to him as a slender,\ngraceful woman, covered with leaves, her eyes blazing like fire.\nMakani-kau said: \"You are a vine; you cannot stand alone. I will carry\nyou into the forest and place you by the side of Hina. You are the ieie\nvine. Climb trees! Twine your long leaves around them! Let your blazing\nred flowers shine between the leaves like eyes of fire! Give your beauty\nto all the ohia-trees of the forest!\"\n\nCarried hither and thither by Makani-kau (great wind), and dropped by\nthe side of splendid tall trees, the ieie vine has for centuries been\none of the most graceful tree ornaments in all the forest life of the\nHawaiian Islands.\n\nMakani-kau in his spirit form blew the golden clouds of the islands into\nthe light of the sun, so that the Rainbow Maiden, Anuenue, might lend\nher garments to all her friends of the ancient days.\n\n\n\n\n                              VII\n\n                KAUHUHU, THE SHARK-GOD OF MOLOKAI\n\n\nThe story of the shark-god Kauhuhu has been told under the legend of\n\"Aikanaka (Man-eater),\" which was the ancient name of the little harbor\nPukoo, which lies at the entrance to one of the beautiful valleys of the\nisland of Molokai. The better way is to take the legend as revealing the\ngreat man-eater in one of his most kindly aspects. The shark-god appears\nas the friend of a priest who is seeking revenge for the destruction of\nhis children. Kamalo was the name of the priest. His heiau, or temple,\nwas at Kaluaaha, a village which faced the channel between the islands\nof Molokai and Maui. Across the channel the rugged red-brown slopes of\nthe mountain Eeke were lost in the masses of clouds which continually\nhung around its sharp peaks. The two boys of the priest delighted in the\nglorious revelations of sunrise and sunset tossed in shattered fragments\nof cloud color, and revelled in the reflected tints which danced to them\nover the swift channel-currents. It is no wonder that the courage of sky\nand sea entered into the hearts of the boys, and that many deeds of\ndaring were done by them. They were taught many of the secrets of the\ntemple by their father, but were warned that certain things were sacred\nto the gods and must not be touched. The high chief, or alii, of that\npart of the island had a temple a short distance from Kaluaaha, in the\nvalley of the harbor which was called Aikanaka. The name of this chief\nwas Kupa. The chiefs always had a house built within the temple walls as\ntheir own residence, to which they could retire at certain seasons of\nthe year. Kupa had two remarkable drums which he kept in his house at\nthe heiau. His skill in beating his drums was so great that they could\nreveal his thoughts to the waiting priests.\n\nOne day Kupa sailed far away over the sea to his favorite\nfishing-grounds. Meanwhile the boys were tempted to go to Kupa's heiau\nand try the wonderful drums. The valley of the little harbor Aikanaka\nbore the musical name Mapulehu. Along the beach and over the ridge\nhastened the two sons of Kamalo. Quickly they entered the heiau, found\nthe high chief's house, took out his drums and began to beat upon them.\nSome of the people heard the familiar tones of the drums. They dared not\nenter the sacred doors of the heiau, but watched until the boys became\nweary of their sport and returned home.\n\n[Illustration: KUKUI-TREES, IAO VALLEY, MT. EEKE]\n\nWhen Kupa returned they told him how the boys had beaten upon his\nsacred drums. Kupa was very angry, and ordered his mu, or temple\nsacrifice seekers, to kill the boys and bring their bodies to the heiau\nto be placed on the altar. When the priest Kamalo heard of the death of\nhis sons, in bitterness of heart he sought revenge. His own power was\nnot great enough to cope with his high chief; therefore he sought the\naid of the seers and prophets of highest repute throughout Molokai. But\nthey feared Kupa the chief, and could not aid him, and therefore sent\nhim on to another kaula, or prophet, or sent him back to consult some\none the other side of his home. All this time he carried with him\nfitting presents and sacrifices, by which he hoped to gain the\nassistance of the gods through their priests. At last he came to the\nsteep precipice which overlooks Kalaupapa and Kalawao, the present home\nof the lepers. At the foot of this precipice was a heiau, in which the\ngreat shark-god was worshipped. Down the sides of the precipice he\nclimbed and at last found the priest of the shark-god. The priest\nrefused to give assistance, but directed him to go to a great cave in\nthe bold cliffs south of Kalawao. The name of the cave was Anao-puhi,\nthe cave of the eel. Here dwelt the great shark-god Kauhuhu and his\nguardians or watchers, Waka and Mo-o, the great dragons or reptiles of\nPolynesian legends. These dragons were mighty warriors in the defence of\nthe shark-god, and were his kahus, or caretakers, while he slept, or\nwhen his cave needed watching during his absence.\n\nKamalo, tired and discouraged, plodded along through the rough lava\nfragments piled around the entrance to the cave. He bore across his\nshoulders a black pig, which he had carried many miles as an offering to\nwhatever power he could find to aid him. As he came near to the cave the\nwatchmen saw him and said:----\n\n\"E, here comes a man, food for the great [shark] Mano. Fish for\nKauhuhu.\" But Kamalo came nearer and for some reason aroused sympathy in\nthe dragons. \"E hele! E hele!\" they cried to him. \"Away, away! It is\ndeath to you. Here's the tabu place.\" \"Death it may be--life it may be.\nGive me revenge for my sons--and I have no care for myself.\" Then the\nwatchmen asked about his trouble and he told them how the chief Kupa had\nslain his sons as a punishment for beating the drums. Then he narrated\nthe story of his wanderings all over Molokai, seeking for some power\nstrong enough to overcome Kupa. At last he had come to the shark-god--as\nthe final possibility of aid. If Kauhuhu failed him, he was ready to\ndie; indeed he had no wish to live. The mo-o assured him of their\nkindly feelings, and told him that it was a very good thing that Kauhuhu\nwas away fishing, for if he had been home there would have been no way\nfor him to go before the god without suffering immediate death. There\nwould have been not even an instant for explanations. Yet they ran a\nvery great risk in aiding him, for they must conceal him until the way\nwas opened by the favors of the great gods. If he should be discovered\nand eaten before gaining the aid of the shark-god, they, too, must die\nwith him. They decided that they would hide him in the rubbish pile of\ntaro peelings which had been thrown on one side when they had pounded\ntaro. Here he must lie in perfect silence until the way was made plain\nfor him to act. They told him to watch for the coming of eight great\nsurf waves rolling in from the sea, and then wait from his place of\nconcealment for some opportunity to speak to the god because he would\ncome in the last great wave. Soon the surf began to roll in and break\nagainst the cliffs.\n\nHigher and higher rose the waves until the eighth reared far above the\nwaters and met the winds from the shore which whipped the curling crest\ninto a shower of spray. It raced along the water and beat far up into\nthe cave, breaking into foam, out of which the shark-god emerged. At\nonce he took his human form and walked around the cave. As he passed\nthe rubbish heap he cried out: \"A man is here. I smell him.\" The dragons\nearnestly denied that any one was there, but the shark-god said, \"There\nis surely a man in this cave. If I find him, dead men you are. If I find\nhim not, you shall live.\" Then Kauhuhu looked along the walls of the\ncave and into all the hiding-places, but could not find him. He called\nwith a loud voice, but only the echoes answered, like the voices of\nghosts. After a thorough search he was turning away to attend to other\nmatters when Kamalo's pig squealed. Then the giant shark-god leaped to\nthe pile of taro leavings and thrust them apart. There lay Kamalo and\nthe black pig which had been brought for sacrifice.\n\nOh, the anger of the god!\n\nOh, the blazing eyes!\n\nKauhuhu instantly caught Kamalo and lifted him from the rubbish up\ntoward his great mouth. Now the head and shoulders are in Kauhuhu's\nmouth. So quickly has this been done that Kamalo has had no time to\nthink. Kamalo speaks quickly as the teeth are coming down upon him. \"E\nKauhuhu, listen to me. Hear my prayer. Then perhaps eat me.\" The\nshark-god is astonished and does not bite. He takes Kamalo from his\nmouth and says: \"Well for you that you spoke quickly. Perhaps you have\na good thought. Speak.\" Then Kamalo told about his sons and their death\nat the hands of the executioners of the great chief, and that no one\ndared avenge him, but that all the prophets of the different gods had\nsent him from one place to another but could give him no aid. Sure now\nwas he that Kauhuhu alone could give him aid. Pity came to the shark-god\nas it had come to his dragon watchers when they saw the sad condition of\nKamalo. All this time Kamalo had held the hog which he had carried with\nhim for sacrifice. This he now offered to the shark-god. Kauhuhu,\npleased and compassionate, accepted the offering, and said: \"E Kamalo.\nIf you had come for any other purpose I would eat you, but your cause is\nsacred. I will stand as your kahu, your guardian, and sorely punish the\nhigh chief Kupa.\"\n\nThen he told Kamalo to go to the heiau of the priest who told him to see\nthe shark-god, take this priest on his shoulders, carry him over the\nsteep precipices to his own heiau at Kaluaaha, and there live with him\nas a fellow-priest. They were to build a tabu fence around the heiau and\nput up the sacred tabu staffs of white tapa cloth. They must collect\nblack pigs by the four hundred, red fish by the four hundred, and white\nchickens by the four hundred. Then they were to wait patiently for the\ncoming of Kauhuhu. It was to be a strange coming. On the island Lanai,\nfar to the west of the Maui channel, they should see a small cloud,\nwhite as snow, increasing until it covers the little island. Then that\ncloud shall cross the channel against the wind and climb the mountains\nof Molokai until it rests on the highest peaks over the valley where\nKupa has his temple. \"At that time,\" said Kauhuhu, \"a great rainbow will\nspan the valley. I shall be in the care of that rainbow, and you may\nclearly understand that I am there and will speedily punish the man who\nhas injured you. Remember that because you came to me for this sacred\ncause, therefore I have spared you, the only man who has ever stood in\nthe presence of the shark-god and escaped alive.\" Gladly did Kamalo go\nup and down precipices and along the rough hard ways to the heiau of the\npriest of the shark-god. Gladly did he carry him up from Kalaupapa to\nthe mountain-ridge above. Gladly did he carry him to his home and there\nprovide for him while he gathered together the black pigs, the red fish,\nand the white chickens within the sacred enclosure he had built. Here he\nbrought his family, those who had the nearest and strongest claims upon\nhim. When his work was done, his eyes burned with watching the clouds of\nthe little western island Lanai. Ah, the days passed by so slowly! The\nweeks and the months came, so the legends say, and still Kamalo waited\nin patience. At last one day a white cloud appeared. It was unlike all\nthe other white clouds he had anxiously watched during the dreary\nmonths. Over the channel it came. It spread over the hillsides and\nclimbed the mountains and rested at the head of the valley belonging to\nKupa. Then the watchers saw the glorious rainbow and knew that Kauhuhu\nhad come according to his word.\n\nThe storm arose at the head of the valley. The winds struggled into a\nfurious gale. The clouds gathered in heavy black masses, dark as\nmidnight, and were pierced through with terrific flashes of lightning.\nThe rain fell in floods, sweeping the hillside down into the valley, and\nrolling all that was below onward in a resistless mass toward the ocean.\nDown came the torrent upon the heiau belonging to Kupa, tearing its\nwalls into fragments and washing Kupa and his people into the harbor at\nthe mouth of the valley. Here the shark-god had gathered his people.\nSharks filled the bay and feasted upon Kupa and his followers until the\nwaters ran red and all were destroyed. Hence came the legendary name for\nthat little harbor--Aikanaka, the place for man-eaters.\n\nIt is said in the legends that \"when great clouds gather on the\nmountains and a rainbow spans the valley, look out for furious storms of\nwind and rain which come suddenly, sweeping down the valley.\" It also\nsaid in the legends that this strange storm which came in such awful\npower upon Kupa also spread out over the adjoining lowlands, carrying\ngreat destruction everywhere, but it paused at the tabu staff of Kamalo,\nand rushed on either side of the sacred fence, not daring to touch any\none who dwelt therein. Therefore Kamalo and his people were spared. The\nlegend has been called \"Aikanaka\" because of the feast of the sharks on\nthe human flesh swept down into that harbor by the storm, but it seems\nmore fitting to name the story after the shark-god Kauhuhu, who sent\nmighty storms and wrought great destruction.\n\n\n\n\n                               VIII\n\n                    THE SHARK-MAN OF WAIPIO VALLEY\n\n\nThis is a story of Waipio Valley, the most beautiful of all the valleys\nof the Hawaiian Islands, and one of the most secluded. It is now, as it\nhas always been, very difficult of access. The walls are a sheer descent\nof over a thousand feet. In ancient times a narrow path slanted along\nthe face of the bluffs wherever foothold could be found. In these later\ndays the path has been enlarged, and horse and rider can descend into\nthe valley's depths. In the upper end of the valley is a long silver\nribbon of water falling fifteen hundred feet from the brow of a\nprecipice over which a mountain torrent swiftly hurls itself to the\nfertile valley below. Other falls show the convergence of other mountain\nstreams to the ocean outlet offered by the broad plains of Waipio.\n\nHere in the long ago high chiefs dwelt and sacred temples were built.\nFrom Waipio Valley Moikeha and Laa-Mai-Kahiki sailed away on their\nfamous voyages to distant foreign lands. In this valley dwelt the priest\nwho in the times of Maui was said to have the winds of heaven concealed\nin his calabash. Raising the cover a little, he sent gentle breezes in\nthe direction of the opening. Severe storms and hurricanes were granted\nby swiftly opening the cover widely and letting a chaotic mass of fierce\nwinds escape. The stories of magical powers of bird and fish as well as\nof the strange deeds of powerful men are almost innumerable. Not the\nleast of the history-myths of Waipio Valley is the story of Nanaue, the\nshark-man, who was one of the cannibals of the ancient time.\n\nKa-moho-alii was the king of all the sharks which frequent Hawaiian\nwaters. When he chose to appear as a man he was always a chief of\ndignified, majestic appearance. One day, while swimming back and forth\njust beneath the surface of the waters at the mouth of the valley, he\nsaw an exceedingly beautiful woman coming to bathe in the white surf.\n\nThat night Ka-moho-alii came to the beach black with lava sand, crawled\nout of the water, and put on the form of a man. As a mighty chief he\nwalked through the valley and mingled with the people. For days he\nentered into their sports and pastimes and partook of their bounty,\nalways looking for the beautiful woman whom he had seen bathing in the\nsurf. When he found her he came to her and won her to be his wife.\n\nKalei was the name of the woman who married the strange chief. When the\ntime came for a child to be born to them, Ka-moho-alii charged Kalei to\nkeep careful watch of it and guard its body continually from being seen\nof men, and never allow the child to eat the flesh of any animal. Then\nhe disappeared, never permitting Kalei to have the least suspicion that\nhe was the king of the sharks.\n\nWhen the child was born, Kalei gave to him the name \"Nanaue.\" She was\nexceedingly surprised to find an opening in his back. As the child grew\nto manhood the opening developed into a large shark-mouth in rows of\nfierce sharp teeth.\n\nFrom infancy to manhood Kalei protected Nanaue by keeping his back\ncovered with a fine kapa cloak. She was full of fear as she saw Nanaue\nplunge into the water and become a shark. The mouth on his back opened\nfor any kind of prey. But she kept the terrible birthmark of her son a\nsecret hidden in the depths of her own heart.\n\nFor years she prepared for him the common articles of food, always\nshielding him from the temptation to eat meat. But when he became a man\nhis grandfather took him to the men's eating-house, where his mother\ncould no longer protect him. Meats of all varieties were given to him in\ngreat abundance, yet he always wanted more. His appetite was\ninsatiable.\n\nWhile under his mother's care he had been taken to the pool of water\ninto which the great Waipio Falls poured its cascade of water. There he\nbathed, and, changing himself into a shark, caught the small fish which\nwere playing around him. His mother was always watching him to give an\nalarm if any of the people came near to the bathing-place.\n\nAs he became a man he avoided his companions in all bathing and fishing.\nHe went away by himself. When the people were out in the deep sea\nbathing or fishing, suddenly a fierce shark would appear in their midst,\nbiting and tearing their limbs and dragging them down in the deep water.\nMany of the people disappeared secretly, and great terror filled the\nhomes of Waipio.\n\nNanaue's mother alone was certain that he was the cause of the trouble.\nHe was becoming very bold in his depredations. Sometimes he would ask\nwhen his friends were going out in the sea; then he would go to a place\nat some distance, leap into the sea, and swiftly dash to intercept the\nreturn of his friends to the shore. Perhaps he would allay suspicion by\nappearing as a man and challenge to a swimming-race. Diving suddenly, he\nwould in an instant become a shark and destroy his fellow-swimmer.\n\nThe people felt that he had some peculiar power, and feared him. One\nday, when their high chief had called all the men of the valley to\nprepare the taro patches for their future supply of food, a\nfellow-workman standing by the side of Nanaue tore his kapa cape from\nhis shoulders. The men behind cried out, \"See the great shark-mouth!\"\nAll the people came running together, shouting, \"A shark-man!\" \"A\nshark-man!\"\n\nNanaue became very angry and snapped his shark-teeth together. Then with\nbitter rage he attacked those standing near him. He seized one by the\narm and bit it in two. He tore the flesh of another in ragged gashes.\nBiting and snapping from side to side he ran toward the sea.\n\nThe crowd of natives surrounded him and blocked his way. He was thrown\ndown and tied. The mystery had now passed from the valley. The people\nknew the cause of the troubles through which they had been passing, and\nall crowded around to see this wonderful thing, part man and part shark.\n\nThe high chief ordered their largest oven to be prepared, that Nanaue\nmight be placed therein and burned alive. The deep pit was quickly\ncleaned out by many willing hands, and, with much noise and rejoicing,\nfire was placed within and the stones for heating were put in above the\nfire. \"We are ready for the shark-man,\" was the cry.\n\nDuring the confusion Nanaue quietly made his plans to escape. Suddenly\nchanging himself to a shark, the cords which bound him fell off and he\nrolled into one of the rivers which flowed from the falls in the upper\npart of the valley.\n\nNone of the people dared to spring into the water for a hand-to-hand\nfight with the monster. They ran along the bank, throwing stones at\nNanaue and bruising him. They called for spears that they might kill\nhim, but he made a swift rush to the sea and swam away, never again to\nreturn to Waipio Valley.\n\nApparently Nanaue could not live long in the ocean. The story says that\nhe swam over to the island of Maui and landed near the village Hana.\nThere he dwelt for some time, and married a chiefess. Meanwhile he\nsecretly killed and ate some of the people. At last his appetite for\nhuman flesh made him so bold that he caught a beautiful young girl and\ncarried her out into the deep waters. There he changed himself into a\nshark and ate her body in the sight of the people.\n\nThe Hawaiians became very angry. They launched their canoes, and,\nthrowing in all kinds of weapons, pushed out to kill their enemy. But he\nswam swiftly away, passing around the island until at last he landed on\nMolokai.\n\n[Illustration: A TRUSTY FISHERMAN]\n\nAgain he joined himself to the people, and again one by one those who\nwent bathing and fishing disappeared. The priests (kahunas) of the\npeople at last heard from their fellow-priests of the island of Maui\nthat there was a dangerous shark-man roaming through the islands. They\nsent warning to the people, urging all trusty fishermen to keep strict\nwatch. At last they saw Nanaue change himself into a great fish. The\nfishermen waged a fierce battle against him. They entangled him in their\nnets, they pierced him with spears and struck him with clubs until the\nwaters were red with his blood. They called on the gods of the sea to\naid them. They uttered prayers and incantations. Soon Nanaue lost\nstrength and could not throw off the ropes which were tied around him,\nnor could he break the nets in which he was entangled.\n\nThe fishermen drew him to the shore, and the people dragged the great\nshark body up the hill Puu-mano. Then they cut the body into small\npieces and burned them in a great oven.\n\nThus died Nanaue, whose cannibal life was best explained by giving to\nhim in mythology the awful appetite of an insatiable man-eating shark.\n\n\n\n\n                                IX\n\n                     THE STRANGE BANANA SKIN\n\n\nKukali, according to the folk-lore of Hawaii, was born at Kalapana, the\nmost southerly point of the largest island of the Hawaiian group. Kukali\nlived hundreds of years ago in the days of the migrations of Polynesians\nfrom one group of islands to another throughout the length and breadth\nof the great Pacific Ocean. He visited strange lands, now known under\nthe general name, Kahiki, or Tahiti. Here he killed the great bird\nHalulu, found the deep bottomless pit in which was a pool of the fabled\nwater of life, married the sister of Halulu, and returned to his old\nhome. All this he accomplished through the wonderful power of a banana\nskin.\n\nKukali's father was a priest, or kahuna, of great wisdom and ability,\nwho taught his children how to exercise strange and magical powers. To\nKukali he gave a banana with the impressive charge to preserve the skin\nwhenever he ate the fruit, and be careful that it was always under his\ncontrol. He taught Kukali the wisdom of the makers of canoes and also\nhow to select the fine-grained lava for stone knives and hatchets, and\nfashion the blade to the best shape. He instructed the young man in the\nprayers and incantations of greatest efficacy and showed him charms\nwhich would be more powerful than any charms his enemies might use in\nattempting to destroy him, and taught him those omens which were too\npowerful to be overcome. Thus Kukali became a wizard, having great\nconfidence in his ability to meet the craft of the wise men of distant\nislands.\n\nKukali went inland through the forests and up the mountains, carrying no\nfood save the banana which his father had given him. Hunger came, and he\ncarefully stripped back the skin and ate the banana, folding the skin\nonce more together. In a little while the skin was filled with fruit.\nAgain and again he ate, and as his hunger was satisfied the fruit always\nagain filled the skin, which he was careful never to throw away or lose.\n\nThe fever of sea-roving was in the blood of the Hawaiian people in those\ndays, and Kukali's heart burned within him with the desire to visit the\nfar-away lands about which other men told marvelous tales and from which\ncame strangers like to the Hawaiians in many ways.\n\nAfter a while he went to the forests and selected trees approved by the\nomens, and with many prayers fashioned a great canoe in which to embark\nupon his journey. The story is not told of the days passed on the great\nstretches of water as he sailed on and on, guided by the sun in the day\nand the stars in the night, until he came to the strange lands about\nwhich he had dreamed for years.\n\nHis canoe was drawn up on the shore and he lay down for rest. Before\nfalling asleep he secreted his magic banana in his malo, or loin-cloth,\nand then gave himself to deep slumber. His rest was troubled with\nstrange dreams, but his weariness was great and his eyes heavy, and he\ncould not arouse himself to meet the dangers which were swiftly\nsurrounding him.\n\nA great bird which lived on human flesh was the god of the land to which\nhe had come. The name of the bird was Halulu. Each feather of its wings\nwas provided with talons and seemed to be endowed with human powers.\nNothing like this bird was ever known or seen in the beautiful Hawaiian\nIslands. But here in the mysterious foreign land it had its deep valley,\nwalled in like the valley of the Arabian Nights, over which the great\nbird hovered looking into the depths for food. A strong wind always\nattended the coming of Halulu when he sought the valley for his victims.\n\nKukali was lifted on the wings of the bird-god and carried to this hole\nand quietly laid on the ground to finish his hour of deep sleep.\n\nWhen Kukali awoke he found himself in the shut-in valley with many\ncompanions who had been captured by the great bird and placed in this\nprison hole. They had been without food and were very weak. Now and then\none of the number would lie down to die. Halulu, the bird-god, would\nperch on a tree which grew on the edge of the precipice and let down its\nwing to sweep across the floor of the valley and pick up the victims\nlying on the ground. Those who were strong could escape the feathers as\nthey brushed over the bottom and hide in the crevices in the walls, but\nday by day the weakest of the prisoners were lifted out and prepared for\nHalulu's feast.\n\nKukali pitied the helpless state of his fellow-prisoners and prepared\nhis best incantations and prayers to help him overcome the great bird.\nHe took his wonderful banana and fed all the people until they were very\nstrong. He taught them how to seek stones best fitted for the\nmanufacture of knives and hatchets. Then for days they worked until they\nwere all well armed with sharp stone weapons.\n\nWhile Kukali and his fellow-prisoners were making preparation for the\nfinal struggle, the bird-god had often come to his perch and put his\nwing down into the valley, brushing the feathers back and forth to catch\nhis prey.\n\nFrequently the search was fruitless. At last he became very impatient,\nand sent his strongest feathers along the precipitous walls, seeking for\nvictims.\n\nKukali and his companions then ran out from their hiding-places and\nfought the strong feathers, cutting them off and chopping them into\nsmall pieces.\n\nHalulu cried out with pain and anger, and sent feather after feather\ninto the prison. Soon one wing was entirely destroyed. Then the other\nwing was broken to pieces and the bird-god in his insane wrath put down\na strong leg armed with great talons. Kukali uttered mighty invocations\nand prepared sacred charms for the protection of his friends.\n\nAfter a fierce battle they cut off the leg and destroyed the talons.\nThen came the struggle with the remaining leg and claws, but Kukali's\nfriends had become very bold. They fearlessly gathered around this\nenemy, hacking and pulling until the bird-god, screaming with pain, fell\ninto the pit among the prisoners, who quickly cut the body into\nfragments.\n\nThe prisoners made steps in the walls, and by the aid of vines climbed\nout of their prison. When they had fully escaped, they gathered great\npiles of branches and trunks of trees and threw them into the prison\nuntil the body of the bird-god was covered. Fire was thrown down and\nHalulu was burned to ashes. Thus Kukali taught by his charms that Halulu\ncould be completely destroyed.\n\nBut two of the breast feathers of the burning Halulu flew away to his\nsister, who lived in a great hole which had no bottom. The name of this\nsister was Namakaeha. She belonged to the family of Pele, the goddess of\nvolcanic fires, who had journeyed to Hawaii and taken up her home in the\ncrater of the volcano Kilauea.\n\nNamakaeha smelled smoke on the feathers which came to her, and knew that\nher brother was dead. She also knew that he could have been conquered\nonly by one possessing great magical powers. So she called to his\npeople: \"Who is the great kupua [wizard] who has killed my brother? Oh,\nmy people, keep careful watch.\"\n\nKukali was exploring all parts of the strange land in which he had\nalready found marvelous adventures. By and by he came to the great pit\nin which Namakaeha lived. He could not see the bottom, so he told his\ncompanions he was going down to see what mysteries were concealed in\nthis hole without a bottom. They made a rope of the hau tree bark.\nFastening one end around his body he ordered his friends to let him\ndown. Uttering prayers and incantations he went down and down until,\nowing to counter incantations of Namakaeha's priests, who had been\nwatching, the rope broke and he fell.\n\nDown he went swiftly, but, remembering the prayer which a falling man\nmust use to keep him from injury, he cried, \"O Ku! guard my life!\"\n\nIn the ancient Hawaiian mythology there was frequent mention of \"the\nwater of life.\" Sometimes the sick bathed in it and were healed.\nSometimes it was sprinkled upon the unconscious, bringing them back to\nlife. Kukali's incantation was of great power, for it threw him into a\npool of the water of life and he was saved.\n\nOne of the kahunas (priests) caring for Namakaeha was a very great\nwizard. He saw the wonderful preservation of Kukali and became his\nfriend. He warned Kukali against eating anything that was ripe, because\nit would be poison, and even the most powerful charms could not save\nhim.\n\nKukali thanked him and went out among the people. He had carefully\npreserved his wonderful banana skin, and was able to eat apparently ripe\nfruit and yet be perfectly safe.\n\nThe kahunas of Namakaeha tried to overcome him and destroy him, but he\nconquered them, killed those who were bad, and entered into friendship\nwith those who were good.\n\nAt last he came to the place where the great chiefess dwelt. Here he was\ntested in many ways. He accepted the fruits offered him, but always ate\nthe food in his magic banana. Thus he preserved his strength and\nconquered even the chiefess and married her. After living with her for a\ntime he began to long for his old home in Hawaii. Then he persuaded her\nto do as her relative Pele had already done, and the family, taking\ntheir large canoe, sailed away to Hawaii, their future home.\n\n\n\n\n                              X\n\n                THE OLD MAN OF THE MOUNTAIN\n\n     This is not a Hawaiian legend. It was written to show the\n     superstitions of the Hawaiians, and in that respect it is accurate\n     and worthy of preservation.\n\n\nFar away in New England one of the rugged mountain-sides has for many\nyears been marked with the profile of a grand face. A noble brow,\ndeep-set eyes, close-shut lips, Roman nose, and chin standing in full\nrelief against a clear sky, made a landmark renowned throughout the\ncountry. The story is told of a boy who lived in the valley from which\nthe face of the Old Man of the Mountain could be most clearly seen. As\nthe years passed, the boy grew into a man of sterling character. When at\nlast death came and the casket opened to receive the body of an old man,\nuniversally revered, the friends saw the likeness to the stone features\nof the Old Man of the Mountain, and recognized the source of the\ninspiration which had made one life useful and honored.\n\nNear Honolulu, just beyond one of the great sugar plantations, is a\nledge of lava deposited centuries ago. The lava was piled up into\nmountains, now dissolved into slopes of the richest sugar-land in the\nworld. And yet sometimes the hard lava, refusing to disintegrate,\nthrusts itself out from the hillsides in ledges of grotesque form.\n\n[Illustration]\n\nOn one of these ancient lava ridges was the outline of an old man's\nface, to which the Hawaiians have given the name, \"The Old Man of the\nMountain.\" The laborers on the sugar-plantations, the passengers on the\nrailroad trains, and the natives who still cling to their scattered\nhomes sometimes have looked with superstitious awe upon the face made\nwithout hands. In the days gone by they have called it the \"Akuapohaku\"\n(the stone god). Shall we hear the story of Kamakau, who at some time in\nthe indefinite past dwelt in the shadow of the stone face?\n\nKamakau means \"the afraid.\" His name came to him as a child. He was a\nshrinking, sensitive, imaginative little fellow. He was surrounded by\ninfluences which turned his imagination into the paths of most\nunwholesome superstition. But beyond the beliefs of most of his fellows,\nin his own nature he was keenly appreciative of mysterious things. There\nwas a spirit voice in every wind rustling the tops of the trees. Spirit\nfaces appeared in unnumbered caricatures of human outline whenever he lay\non the grass and watched the sunlight sift between the leaves. Everything\nhe looked upon or heard assumed some curious form of life. The clouds\nwere most mysterious of all, for they so frequently piled up mass upon\nmass of grandeur, in such luxurious magnificence and such prodigal\ndisplay of color, that his power of thought lost itself in his almost\ndaily dream of some time-wandering in the shadow valleys of the\nprecipitous mountains of heaven. Here he saw also strangely symmetrical\nforms of man and bird and fish. Sometimes cloud forests outlined\nthemselves against the blue sky, and then again at times separated by\nmonths and even years, the lights of the volcano-goddess, Pele,\nglorified her path as she wandered in the spirit land, flashing from\ncloud-peak to cloud-peak, while the thunder voices of the great gods\nrolled in mighty volumes of terrific impressiveness. Even in the night\nKamakau felt that the innumerable stars were the eyes of the aumakuas\n(the spirits of the ancestors). It was not strange that such a child\nshould continually think that he saw spirit forms which were invisible\nto his companions. It is no wonder that he fancied he heard voices of\nthe menehunes (fairies), which his companions could never understand. As\nhe shrunk from places where it seemed to him the spirits dwelt, his\ncompanions called him \"Kamakau,\" \"the afraid.\" When he grew older he\nnecessarily became keenly alive to all objects of Hawaiian superstition.\nHe never could escape the overwhelming presence of the thousand and more\ngods which were supposed to inhabit the Hawaiian land and sea. The omens\ndrawn from sacrifices, the voices from the bamboo dwelling-places of the\noracles, the chants of the prophets, and powers of praying to death he\naccepted with unquestioning faith.\n\nTwo men were hunting in the forests of the mountains of Oahu. Tired with\nthe long chase after the oo, the bird with the rare yellow feathers from\nwhich the feather cloaks of the highest chiefs were made, they laid\naside spears and snares and lay down for a rest. \"I want the valley of\nthe stone god,\" said one: \"its fertile fields would make just the\nincrease needed for my retainers, and the 'moi,' the king, would give me\nthe land if Kamakau were out of the way.\"\n\n\"Are there any other members of his family, O Inaina, who could resist\nyour claim?\"\n\n\"No, my friend Kokua. He is the only important chief in the valley.\"\n\n\"Pray him to death,\" was Kokua's sententious advice.\n\n\"Good; I'll do it,\" said Inaina: \"he is one who can easily be prayed to\ndeath. 'The Afraid' will soon die.\"\n\n\"If you will give me the small fish-pond nearest my own coral fish-walls\nI will be your messenger,\" said Kokua.\n\n\"Ah, that also is good,\" replied Inaina, after a moment's thought. \"I\nwill give you the small pond, and you must give the small thoughts, the\nhints, to his friends that powerful priests are praying Kamakau to\ndeath. All this must be very mysterious. No name can be mentioned, and\nyou and I must be Kamakau's good friends.\"\n\nIt must be remembered that land tenure in ancient Hawaii was almost the\nsame as that of the European feudal system. Occupancy depended upon the\nwill of the high chief. He gave or took away at his own pleasure. The\nunder-chiefs held the land as if it belonged to them, and were seldom\ntroubled as long as the wishes of the high chief, or king, were carried\nout. Inaina felt secure in the use of his present property, and believed\nthat he could easily find favor and obtain the land held by the Kamakau\nfamily if Kamakau himself could be removed. Without much further\nconference the two hunters returned to their homes. Inaina at once\nsought his family priest and stated his wish to have Kamakau prayed to\ndeath. They decided that the first step should be taken that night. It\nwas absolutely necessary that something which had been a part of the\nbody of Kamakau should be obtained. The priest appointed his\nconfidential hunter of sacrifices to undertake this task. This servant\nof the temple was usually sent out to find human sacrifices to be slain\nand offered before the great gods on special occasions. As the darkness\ncame on he crept near the grass house of Kamakau and watched for an\nopportunity of seizing what he wanted. The two most desired things in\nthe art of praying to death were either a lock of hair from the head of\nthe victim or a part of the spittle, usually well guarded by the trusted\nretainers who had charge of the spittoon.\n\nIt chanced to be \"Awa night\" for Kamakau, and the chief, having drunk\nheavily of the drug, had thrown himself on a mat and rolled near the\ngrass walls. With great ingenuity the hunter of sacrifices located the\nchief and worked a hole through the thatch. Then with his sharp bone\nknife he sawed off a large lock of Kamakau's hair. When this was done he\nwas about to creep away, but a native came near. Instantly grunting like\na hog, he worked his way into the darkness. He saw outlined against the\nsky in the hands of the native the chief's spittoon. In a moment the\nhunter of sacrifices saw his opportunity. His past training in lying in\nwait and capturing men for sacrifice stood him in good stead at this\ntime. The unsuspecting spittoon-carrier was seized by the throat and\nquickly strangled. The spittoon in falling from the retainer's hand had\nnot been overturned. Exultant at his success, the hunter of sacrifices\nsped away in the darkness and placed his trophies in the hands of the\npriest. The next morning there was a great outcry in Kamakau's village.\nThe dead body was found as soon as dawn crept over the valley, and the\nhand-polished family calabash was completely lost. When the people went\nto Kamakau's house with the report of the death of his retainer, they\nsoon saw that the head of their chief had been dishonored. A great\nfeeling of fear took possession of the village. Kamakau's priest hurried\nto the village temple to utter prayers and incantations against the\nenemy who had committed such an outrage.\n\nKokua soon heard the news and came to comfort his neighbor. After the\ngreeting, \"Auwe! auwe!\" (Alas! alas!) Kokua said: \"This is surely\npraying to death, and the gods have already given you over into the\nhands of your enemy. You will die. Very soon you will die.\" Soon Inaina\nand other chiefs came with their retainers. Among high and low the\nterrible statement was whispered: \"Kamakau is being prayed to death, and\nno man knows his enemy.\" Many a strong man has gone to a bed of\ncontinued illness, and some have crossed the dark valley into the land\nof death, even in these days of enlightened civilization, simply\nfrightened into the illness or death by the strong statements of friends\nand acquaintances. Such is the make-up of the minds of men that they are\neasily affected by the mysterious suggestions of others. It is purely a\nmatter of mind-murder.\n\nIt is no wonder that in the days of the long ago Kamakau, moved by the\nterror of his friends and horrible suggestions of his two enemies, soon\nfelt a great weakness conquering him. His natural disposition, his habit\nof seeing and hearing gods and spirits in everything around him, made it\neasy for him to yield to the belief that he was being prayed to death.\nHis strength left him. He could take no food. A strange paralysis seemed\nto take possession of him. Mind and body were almost benumbed. He was\nreally in the hands of unconscious mesmerists, who were putting him into\na magnetic sleep, from which he was never expected to awake. It is a\nquestion to be answered only when all earthly problems have been solved.\nHow many of the people prayed to death have really been dissected and\nprepared for burial while at first under mesmeric influences! The people\ngathered around Kamakau's thatched house. They thought that he would\nsurely die before the next morning dawned. Inaina and Kokua were lying\non the grass under the shade of a great candlenut-tree, quietly talking\nabout the speedy success of their undertaking. A little girl was playing\nnear them. It was Kamakau's little Aloha. This was all the name so far\ngiven to her. She was \"My Aloha,\" \"my dear one,\" to both father and\nmother. She heard a word uttered incautiously. Inaina had spoken with\nthe accent of success and his voice was louder than he thought. He said,\n\"We have great strength if we kill Kamakau.\" The child fled to her\nfather. She found him in the half-unconscious state already described.\nShe shook him. She called to him. She pulled his hands, and covered his\nface with kisses. Her tears poured over his hot, dry skin. Kamakau was\naroused by the shock. He sat up, forgetting all the expectation of\ndeath.\n\nOut through the doorway he glanced toward the west. The sinking sun was\nsending its most glorious beams into the grand clouds, while just\nbeneath, reflecting the glory, lay the Old Man of the Mountain. The\nstone face was magnificent in its setting. The unruffled brow, the\nnever-closing eyes, the firm lips, stood out in bold relief against the\nglory which was over and beyond them. Kamakau caught the inspiration. It\nseemed to his vivid imagination as if ten thousand good spirits were\ngathered in the heavens to fight for him. He leaped to his feet,\nstrength came back into the wearied muscles, a new will-power took\npossession of him, and he cried: \"I will not die! I will not die! The\nstone god is more powerful than the priests who pray to death!\" His will\nhad broken away from its chains, and, unfettered from all fear, Kamakau\nwent forth to greet the wondering people and take up again the position\nof influence held among the chiefs of Oahu. The lesson is still needed\nin these beautiful ocean-bound islands that praying to death means\neither the use of poison or the attempt to terrify the victim by strong\nmental forces enslaving the will. In either case the aroused will is\npowerful in both resistance and watchfulness.\n\n\n\n\n                               XI\n\n                    HAWAIIAN GHOST TESTING\n\n\nManoa Valley for centuries has been to the Hawaiians the royal palace of\nrainbows. The mountains at the head of the valley were gods whose\nchildren were the divine wind and rain from whom was born the beautiful\nrainbow-maiden who plays in and around the valley day and night whenever\nmisty showers are touched by sunlight or moonlight.\n\nThe natives of the valley usually give her the name of Kahalaopuna, or\nThe Hala of Puna. Sometimes, however, they call her Kaikawahine Anuenue,\nor The Rainbow Maiden. The rainbow, the anuenue, marks the continuation\nof the legendary life of Kahala.\n\nThe legend of Kahala is worthy of record in itself, but connected with\nthe story is a very interesting account of an attempt to discover and\ncapture ghosts according to the methods supposed to be effective by the\nHawaiian witch doctors or priests of the long, long ago.\n\nThe legends say that the rainbow-maiden had two lovers, one from\nWaikiki, and one from Kamoiliili, half-way between Manoa and Waikiki.\nBoth wanted the beautiful arch to rest over their homes, and the maiden,\nthe descendant of the gods, to dwell therein.\n\nKauhi, the Waikiki chief, was of the family of Mohoalii, the shark-god,\nand partook of the shark's cruel nature. He became angry with the\nrainbow-maiden and killed her and buried the body, but her guardian god,\nPueo, the owl, scratched away the earth and brought her to life. Several\ntimes this occurred, and the owl each time restored the buried body to\nthe wandering spirit. At last the chief buried the body deep down under\nthe roots of a large koa-tree. The owl-god scratched and pulled, but the\nroots of the tree were many and strong. His claws were entangled again\nand again. At last he concluded that life must be extinct and so\ndeserted the place.\n\nThe spirit of the murdered girl was wandering around hoping that it\ncould be restored to the body, and not be compelled to descend to Milu,\nthe Under-world of the Hawaiians. Po was sometimes the Under-world, and\nMilu was the god ruling over Po. The Hawaiian ghosts did not go to the\nhome of the dead as soon as they were separated from the body. Many\ntimes, as when rendered unconscious, it was believed that the spirit had\nleft the body, but for some reason had been able to come back into it\nand enjoy life among friends once more.\n\nKahala, the rainbow-maiden, was thus restored several times by the\nowl-god, but with this last failure it seemed to be certain that the\nbody would grow cold and stiff before the spirit could return. The\nspirit hastened to and fro in great distress, trying to attract\nattention.\n\nIf a wandering spirit could interest some one to render speedy aid, the\nancient Hawaiians thought that a human being could place the spirit back\nin the body. Certain prayers and incantations were very effective in\ncalling the spirit back to its earthly home. The Samoans had the same\nthought concerning the restoration of life to one who had become\nunconscious, and had a special prayer, which was known as the prayer of\nlife, by which the spirit was persuaded to return into its old home. The\nHervey Islanders also had this same conception of any unconscious\ncondition. They thought the spirit left the body but when persuaded to\ndo so returned and brought the body back to life. They have a story of a\nwoman who, like the rainbow-maiden, was restored to life several times.\n\nThe spirit of Kahala was almost discouraged. The shadows of real death\nwere encompassing her, and the feeling of separation from the body was\nbecoming more and more permanent. At last she saw a noble young chief\napproaching. He was Mahana, the chief of Kamoiliili. The spirit hovered\nover him and around him and tried to impress her anguish upon him.\n\nMahana felt the call of distress, and attributed it to the presence of a\nghost, or aumakua, a ghost-god. He was conscious of an influence leading\nhim toward a large koa-tree. There he found the earth disturbed by the\nowl-god. He tore aside the roots and discovered the body bruised and\ndisfigured and yet recognized it as the body of the rainbow-maiden whom\nhe had loved.\n\nIn the King Kalakaua version of the story Mahana is represented as\ntaking the body, which was still warm, to his home in Kamoiliili.\n\nMahana's elder brother was a kahuna, or witch-doctor, of great\ncelebrity. He was called at once to pronounce the prayers and\ninvocations necessary for influencing the spirit and the body to\nreunite. Long and earnestly the kahuna practised all the arts with which\nhe was acquainted and yet completely failed. In his anxiety he called\nupon the spirits of two sisters who, as aumakuas, watched over the\nwelfare of Mahana's clan. These spirit-sisters brought the spirit of the\nrainbow-maiden to the bruised body and induced it to enter the feet.\nThen, by using the forces of spirit-land, while the kahuna chanted and\nused his charms, they pushed the spirit of Kahala slowly up the body\nuntil \"the soul was once more restored to its beautiful tenement.\"\n\nThe spirit-sisters then aided Mahana in restoring the wounded body to\nits old vigor and beauty. Thus many days passed in close comradeship\nbetween Kahala and the young chief, and they learned to care greatly for\none another.\n\nBut while Kauhi lived it was unsafe for it to be known that Kahala was\nalive. Mahana determined to provoke Kauhi to personal combat; therefore\nhe sought the places which Kauhi frequented for sport and gambling.\nBitter words were spoken and fierce anger aroused until at last, by the\nskilful use of Kahala's story, Mahana led Kauhi to admit that he had\nkilled the rainbow-maiden and buried her body.\n\nMahana said that Kahala was now alive and visiting his sisters.\n\nKauhi declared that if there was any one visiting Mahana's home it must\nbe an impostor. In his anger against Mahana he determined a more awful\ndeath than could possibly come from any personal conflict. He was so\nsure that Kahala was dead that he offered to be baked alive in one of\nthe native imus, or ovens, if she should be produced before the king and\nthe principal chiefs of the district. Akaaka, the grandfather of Kahala,\none of the mountain-gods of Manoa Valley, was to be one of the judges.\n\nThis proposition suited Mahana better than a conflict, in which there\nwas a possibility of losing his own life.\n\nKauhi now feared that some deception might be practised. His proposition\nhad been so eagerly accepted that he became suspicious; therefore he\nconsulted the sorcerers of his own family. They agreed that it was\npossible for some powerful kahuna to present the ghost of the murdered\nmaiden and so deceive the judges. They decided that it was necessary to\nbe prepared to test the ghosts.\n\nIf it could be shown that ghosts were present, then the aid of \"spirit\ncatchers\" from the land of Milu could be invoked. Spirits would seize\nthese venturesome ghosts and carry them away to the spirit-land, where\nspecial punishments should be meted out to them. It was supposed that\n\"spirit catchers\" were continually sent out by Milu, king of the\nUnder-world.\n\nHow could these ghosts be detected? They would certainly appear in human\nform and be carefully safeguarded. The chief sorcerer of Kauhi's family\ntold Kauhi to make secretly a thorough test. This could be done by\ntaking the large and delicate leaves of the ape-plant and spreading them\nover the place where Kahala must walk and sit before the judges. A human\nbeing could not touch these leaves so carefully placed without tearing\nand bruising them. A ghost walking upon them could not make any\nimpression. Untorn leaves would condemn Mahana to the ovens to be baked\nalive, and the spirit catchers would be called by the sorcerers to seize\nthe escaped ghost and carry it back to spirit-land. Of course, if some\nother maid of the islands had pretended to be Kahala, that could be\neasily determined by her divine ancestor Akaaka. The trial was really a\ntest of ghosts, for the presence of Kahala as a spirit in her former\nhuman likeness was all that Kauhi and his chief sorcerer feared. The\nleaves were selected with great care and secretly placed so that no one\nshould touch them but Kahala. There was great interest in this strange\ncontest for a home in a burning oven. The imus had been prepared: the\nholes had been dug, and the stones and wood necessary for the sacrifice\nlaid close at hand.\n\nThe king and judges were in their places. The multitude of retainers\nstood around at a respectful distance. Kauhi and his chief sorcerer were\nplaced where they could watch closely every movement of the maiden who\nshould appear before the judgment-seat.\n\nKahala, the rainbow-maiden, with all the beauty of her past girlhood\nrestored to her, drew near, attended by the two spirit-sisters who had\nsaved and protected her. The spirits knew at once the ghost test by\nwhich Kahala was to be tried. They knew also that she had nothing to\nfear, but they must not be discovered. The test applied to Kahala would\nonly make more evident the proof that she was a living human being, but\nthat same test would prove that they were ghosts, and the\nspirit-catchers would be called at once and they would be caught and\ncarried away for punishment. The spirit-sisters could not try to escape.\nAny such attempt would arouse suspicion and they would be surely seized.\nThe ghost-testing was a serious ordeal for Kahala and her friends.\n\nThe spirit-sisters whispered to Kahala, telling her the purpose\nattending the use of the ape leaves and asking her to break as many of\nthem on either side of her as she could without attracting undue\nattention. Thus she could aid her own cause and also protect the\nsister-spirits. Slowly and with great dignity the beautiful\nrainbow-maiden and her friends passed through the crowds of eager\nattendants to their places before the king. Kahala bruised and broke as\nmany of the leaves as she could quietly. She was recognized at once as\nthe child of the divine rain and wind of Manoa Valley. There was no\nquestion concerning her bodily presence. The torn leaves afforded ample\nand indisputable testimony.\n\nKauhi, in despair, recognized the girl whom he had several times tried\nto slay. In bitter disappointment at the failure of his ghost-test the\nchief sorcerer, as the Kalakaua version of this legend says, \"declared\nthat he saw and felt the presence of spirits in some manner connected\nwith her.\" These spirits, he claimed, must be detected and punished.\n\nA second form of ghost-testing was proposed by Akaaka, the mountain-god.\nThis was a method frequently employed throughout all the islands of the\nHawaiian group. It was believed that any face reflected in a pool or\ncalabash of water was a spirit face. Many times had ghosts been\ndiscovered in this way. The face in the water had been grasped by the\nwatcher, crushed between his hands, and the spirit destroyed.\n\nThe chief sorcerer eagerly ordered a calabash of water to be quickly\nbrought and placed before him. In his anxiety to detect and seize the\nspirits who might be attending Kahala he forgot about himself and leaned\nover the calabash. His own spirit face was the only one reflected on the\nsurface of the water. This spirit face was believed to be his own true\nspirit escaping for the moment from the body and bathing in the liquid\nbefore him. Before he could leap back and restore his spirit to his body\nAkaaka leaped forward, thrust his hands down into the water and seized\nand crushed this spirit face between his mighty hands. Thus it was\ndestroyed before it could return to its home of flesh and blood.\n\nThe chief sorcerer fell dead by the side of the calabash by means of\nwhich he had hoped to destroy the friends of the rainbow-maiden.\n\nIn this trial of the ghosts the two most powerful methods of making a\ntest as far as known among the ancient Hawaiians were put in practice.\n\nKauhi was punished for his crimes against Kahala. He was baked alive in\nthe imu prepared on his own land at Waikiki. His lands and retainers\nwere given to Kahala and Mahana.\n\nThe story of Kahala and her connection with the rainbows and waterfalls\nof Manoa Valley has been told from time to time in the homes of the\nnature-loving native residents of the valley.\n\n\n\n\n                                 XII\n\n                   HOW MILU BECAME THE KING OF GHOSTS\n\n\nLono was a chief living on the western side of the island Hawaii. He had\na very red skin and strange-looking eyes. His choice of occupation was\nfarming. This man had never been sick. One time he was digging with the\noo, a long sharp-pointed stick or spade. A man passed and admired him.\nThe people said, \"Lono has never been sick.\" The man said, \"He will be\nsick.\"\n\nLono was talking about that man and at the same time struck his oo down\nwith force and cut his foot. He shed much blood, and fainted, falling to\nthe ground. A man took a pig, went after the stranger, and let the pig\ngo, which ran to this man. The stranger was Kamaka, a god of healing. He\nturned and went back at the call of the messenger, taking some popolo\nfruit and leaves in his cloak. When he came to the injured man he asked\nfor salt, which he pounded into the fruit and leaves and placed in coco\ncloth and bound it on the wound, leaving it a long time. Then he went\naway.\n\nAs he journeyed on he heard heavy breathing, and turning saw Lono, who\nsaid, \"You have helped me, and so I have left my lands in the care of my\nfriends, directing them what to do, and have hastened after you to learn\nhow to heal other people.\"\n\nThe god said, \"Lono, open your mouth!\" This Lono did, and the god spat\nin his mouth, so that the saliva could be taken into every part of\nLono's body. Thus a part of the god became a part of Lono, and he became\nvery skilful in the use of all healing remedies. He learned about the\nvarious diseases and the medicines needed for each. The god and Lono\nwalked together, Lono receiving new lessons along the way, passing\nthrough the districts of Kau, Puna, Hilo, and then to Hamakua.\n\nThe god said, \"It is not right for us to stay together. You can never\naccomplish anything by staying with me. You must go to a separate place\nand give yourself up to healing people.\"\n\nLono turned aside to dwell in Waimanu and Waipio Valleys and there began\nto practise healing, becoming very noted, while the god Kamaka made his\nhome at Ku-kui-haele.\n\nThis god did not tell the other gods of the medicines that he had taught\nLono. One of the other gods, Kalae, was trying to find some way to kill\nMilu, and was always making him sick. Milu, chief of Waipio, heard of\nthe skill of Lono. Some had been sick even to death, and Lono had healed\nthem. Therefore Milu sent a messenger to Lono who responded at once,\ncame and slapped Milu all over the body, and said: \"You are not ill.\nObey me and you shall be well.\"\n\nThen he healed him from all the sickness inside the body caused by\nKalae. But there was danger from outside, so he said: \"You must build a\nti-leaf house and dwell there quietly for some time, letting your\ndisease rest. If a company should come by the house making sport, with a\ngreat noise, do not go out, because when you go they will come up and\nget you for your death. Do not open the ti leaves and look out. The day\nyou do this you shall die.\"\n\nSome time passed and the chief remained in the house, but one day there\nwas the confused noise of many people talking and shouting around his\nhouse. He did not forget the command of Lono. Two birds were sporting in\na wonderful way in the sky above the forest. This continued all day\nuntil it was dark.\n\nThen another long time passed and again Waipio was full of resounding\nnoises. A great bird appeared in the sky resplendent in all kinds of\nfeathers, swaying from side to side over the valley, from the top of one\nprecipice across to the top of another, in grand flights passing over\nthe heads of the people, who shouted until the valley re-echoed with the\nsound.\n\nMilu became tired of that great noise and could not patiently obey his\nphysician, so he pushed aside some of the ti leaves of his house and\nlooked out upon the bird. That was the time when the bird swept down\nupon the house, thrusting a claw under Milu's arm, tearing out his\nliver. Lono saw this and ran after the bird, but it flew swiftly to a\ndeep pit in the lava on one side of the valley and dashed inside,\nleaving blood spread on the stones. Lono came, saw the blood, took it\nand wrapped it in a piece of tapa cloth and returned to the place where\nthe chief lay almost dead. He poured some medicine into the wound and\npushed the tapa and blood inside. Milu was soon healed.\n\nThe place where the bird hid with the liver of Milu is called to this\nday Ke-ake-o-Milu (\"The liver of Milu\"). When this death had passed away\nhe felt very well, even as before his trouble.\n\nThen Lono told him that another death threatened him and would soon\nappear. He must dwell in quietness.\n\nFor some time Milu was living in peace and quiet after this trouble.\nThen one day the surf of Waipio became very high, rushing from far out\neven to the sand, and the people entered into the sport of surf-riding\nwith great joy and loud shouts. This noise continued day by day, and\nMilu was impatient of the restraint and forgot the words of Lono. He\nwent out to bathe in the surf.\n\nWhen he came to the place of the wonderful surf he let the first and\nsecond waves go by, and as the third came near he launched himself upon\nit while the people along the beach shouted uproariously. He went out\nagain into deeper water, and again came in, letting the first and second\nwaves go first. As he came to the shore the first and second waves were\nhurled back from the shore in a great mass against the wave upon which\nhe was riding. The two great masses of water struck and pounded Milu,\nwhirling and crowding him down, while the surf-board was caught in the\nraging, struggling waters and thrown out toward the shore. Milu was\ncompletely lost in the deep water.\n\nThe people cried: \"Milu is dead! The chief is dead!\" The god Kalae\nthought he had killed Milu, so he with the other poison-gods went on a\njourney to Mauna Loa. Kapo and Pua, the poison-gods, or gods of death,\nof the island Maui, found them as they passed, and joined the company.\nThey discovered a forest on Molokai, and there as kupua spirits, or\nghost bodies, entered into the trees of that forest, so the trees\nbecame the kupua bodies. They were the medicinal or poison qualities in\nthe trees.\n\nLono remained in Waipio Valley, becoming the ancestor and teacher of all\nthe good healing priests of Hawaii, but Milu became the ruler of the\nUnder-world, the place where the spirits of the dead had their home\nafter they were driven away from the land of the living. Many people\ncame to him from time to time.\n\nHe established ghostly sports like those which his subjects had enjoyed\nbefore death. They played the game kilu with polished cocoanut shells,\nspinning them over a smooth surface to strike a post set up in the\ncentre. He taught konane, a game commonly called \"Hawaiian checkers,\"\nbut more like the Japanese game of \"Go.\" He permitted them to gamble,\nbetting all the kinds of property found in ghost-land. They boxed and\nwrestled; they leaped from precipices into ghostly swimming-pools; they\nfeasted and fought, sometimes attempting to slay each other. Thus they\nlived the ghost life as they had lived on earth. Sometimes the ruler was\nforgotten and the ancient Hawaiians called the Under-world by his\nname--Milu. The New Zealanders frequently gave their Under-world the\nname \"Miru.\" They also supposed that the ghosts feasted and sported as\nthey had done while living.\n\n\n\n\n                               XIII\n\n                    A VISIT TO THE KING OF GHOSTS\n\n\nWhen any person lay in an unconscious state, it was supposed by the\nancient Hawaiians that death had taken possession of the body and opened\nthe door for the spirit to depart. Sometimes if the body lay like one\nasleep the spirit was supposed to return to its old home. One of the\nHawaiian legends weaves their deep-rooted faith in the spirit-world into\nthe expressions of one who seemed to be permitted to visit that\nghost-land and its king. This legend belonged to the island of Maui and\nthe region near the village Lahaina. Thus was the story told:\n\nKa-ilio-hae (the wild dog) had been sick for days and at last sank into\na state of unconsciousness. The spirit of life crept out of the body and\nfinally departed from the left eye into a corner of the house, buzzing\nlike an insect. Then he stopped and looked back over the body he had\nleft. It appeared to him like a massive mountain. The eyes were deep\ncaves, into which the ghost looked. Then the spirit became afraid and\nwent outside and rested on the roof of the house. The people began to\nwail loudly and the ghost fled from the noise to a cocoanut-tree and\nperched like a bird in the branches. Soon he felt the impulse of the\nspirit-land moving him away from his old home. So he leaped from tree to\ntree and flew from place to place wandering toward Kekaa, the place from\nwhich the ghosts leave the island of Maui for their home in the\npermanent spirit-land--the Under-world.\n\nAs he came near this doorway to the spirit-world he met the ghost of a\nsister who had died long before, and to whom was given the power of\nsometimes turning a ghost back to its body again. She was an\naumakua-ho-ola (a spirit making alive). She called to Ka-ilio-hae and\ntold him to come to her house and dwell for a time. But she warned him\nthat when her husband was at home he must not yield to any invitation\nfrom him to enter their house, nor could he partake of any of the food\nwhich her husband might urge him to eat. The home and the food would be\nonly the shadows of real things, and would destroy his power of becoming\nalive again.\n\nThe sister said, \"When my husband comes to eat the food of the spirits\nand to sleep the sleep of ghosts, then I will go with you and you shall\nsee all the spirit-land of our island and see the king of ghosts.\"\n\nThe ghost-sister led Ka-ilio-hae into the place of whirlwinds, a hill\nwhere he heard the voices of many spirits planning to enjoy all the\nsports of their former life. He listened with delight and drew near to\nthe multitude of happy spirits. Some were making ready to go down to the\nsea for the hee-nalu (surf-riding). Others were already rolling the\nulu-maika (the round stone discs for rolling along the ground). Some\nwere engaged in the mokomoko, or umauma (boxing), and the kulakulai\n(wrestling), and the honuhonu (pulling with hands), and the loulou\n(pulling with hooked fingers), and other athletic sports.\n\nSome of the spirits were already grouped in the shade of trees, playing\nthe gambling games in which they had delighted when alive. There was the\nstone konane-board (somewhat like checkers), and the puepue-one (a small\nsand mound in which was concealed some object), and the puhenehene (the\nhidden stone under piles of kapa), and the many other trials of skill\nwhich permitted betting.\n\nThen in another place crowds were gathered around the hulas (the many\nforms of dancing). These sports were all in the open air and seemed to\nbe full of interest.\n\nThere was a strange quality which fettered every new-born ghost: he\ncould only go in the direction into which he was pushed by the hand of\nsome stronger power. If the guardian of a ghost struck it on one side,\nit would move off in the direction indicated by the blow or the push\nuntil spirit strength and experience came and he could go alone. The\nnewcomer desired to join in these games and started to go, but the\nsister slapped him on the breast and drove him away. These were shadow\ngames into which those who entered could never go back to the\nsubstantial things of life.\n\nThen there was a large grass house inside which many ghosts were making\nmerry. The visitor wanted to join this great company, but the sister\nknew that, if he once was engulfed by this crowd of spirits in this\nshadow-land, her brother could never escape. The crowds of players would\nseize him like a whirlwind and he would be unable to know the way he\ncame in or the way out. Ka-ilio-hae tried to slip away from his sister,\nbut he could not turn readily. He was still a very awkward ghost, and\nhis sister slapped him back in the way in which she wanted him to go.\n\nAn island which was supposed to float on the ocean as one of the homes\nof the aumakuas (the ghosts of the ancestors) had the same\ncharacteristics. The ghosts (aumakuas) lived on the shadows of all that\nbelonged to the earth-life. It was said that a canoe with a party of\nyoung people landed on this island of dreams and for some time enjoyed\nthe food and fruits and sports, but after returning to their homes could\nnot receive the nourishment of the food of their former lives, and soon\ndied. The legends taught that no ghost passing out of the body could\nreturn unless it made the life of the aumakuas tabu to itself.\n\nSoon the sister led her brother to a great field, stone walled, in which\nwere such fine grass houses as were built only for chiefs of the highest\nrank. There she pointed to a narrow passage-way into which she told her\nbrother he must enter by himself.\n\n\"This,\" she said, \"is the home of Walia, the high chief of the ghosts\nliving in this place. You must go to him. Listen to all he says to you.\nSay little. Return quickly. There will be three watchmen guarding this\npassage. The first will ask you, 'What is the fruit [desire] of your\nheart?' You will answer, 'Walia.' Then he will let you enter the\npassage.\n\n\"Inside the walls of the narrow way will be the second watchman. He will\nask why you come; again answer, 'Walia,' and pass by him.\n\n\"At the end of the entrance the third guardian stands holding a raised\nspear ready to strike. Call to him, 'Ka-make-loa' [The Great Death].\nThis is the name of his spear. Then he will ask what you want, and you\nmust reply, 'To see the chief,' and he will let you pass.\n\n\"Then again when you stand at the door of the great house you will see\ntwo heads bending together in the way so that you cannot enter or see\nthe king and his queen. If these heads can catch a spirit coming to see\nthe king without knowing the proper incantations, they will throw that\nghost into the Po-Milu [The Dark Spirit-world]. Watch therefore and\nremember all that is told you.\n\n\"When you see these heads, point your hands straight before you between\nthem and open your arms, pushing these guards off on each side, then the\nala-nui [the great way] will be open for you--and you can enter.\n\n\"You will see kahilis [soft long feather fans] moving over the chiefs.\nThe king will awake and call, 'Why does this traveller come?' You will\nreply quickly, 'He comes to see the Divine One.' When this is said no\ninjury will come to you. Listen and remember and you will be alive\nagain.\"\n\nKa-ilio-hae did as he was told with the three watchmen, and each one\nstepped back, saying, \"Noa\" (the tabu is lifted), and he pushed by. At\nthe door he shoved the two heads to the side and entered the chief's\nhouse to the Ka-ikuwai (the middle), falling on his hands and knees. The\nservants were waving the kahilis this way and that. There was motion,\nbut no noise.\n\nThe chief awoke, looked at Ka-ilio-hae, and said: \"Aloha, stranger, come\nnear. Who is the high chief of your land?\"\n\nThen Ka-ilio-hae gave the name of his king, and the genealogy from\nancient times of the chiefs dead and in the spirit-world.\n\nThe queen of ghosts arose, and the kneeling spirit saw one more\nbeautiful than any woman in all the island, and he fell on his face\nbefore her.\n\nThe king told him to go back and enter his body and tell his people\nabout troubles near at hand.\n\nWhile he was before the king twice he heard messengers call to the\npeople that the sports were all over; any one not heeding would be\nthrown into the darkest place of the home of the ghosts when the third\ncall had been sounded.\n\nThe sister was troubled, for she knew that at the third call the stone\nwalls around the king's houses would close and her brother would be held\nfast forever in the spirit-land, so she uttered her incantations and\npassed the guard. Softly she called. Her brother reluctantly came. She\nseized him and pushed him outside. Then they heard the third call, and\nmet the multitude of ghosts coming inland from their sports in the sea,\nand other multitudes hastening homeward from their work and sports on\nthe land.\n\nThey met a beautiful young woman who called to them to come to her home,\nand pointed to a point of rock where many birds were resting. The sister\nstruck her brother and forced him down to the seaside where she had her\nhome and her responsibility, for she was one of the guardians of the\nentrance to the spirit-world.\n\nShe knew well what must be done to restore the spirit to the body, so\nshe told her brother they must at once obey the command of the king; but\nthe brother had seen the delights of the life of the aumakuas and wanted\nto stay. He tried to slip away and hide, but his sister held him fast\nand compelled him to go along the beach to his old home and his waiting\nbody.\n\nWhen they came to the place where the body lay she found a hole in the\ncorner of the house and pushed the spirit through. When he saw the body\nhe was very much afraid and tried to escape, but the sister caught him\nand pushed him inside the foot up to the knee. He did not like the smell\nof the body and tried to rush back, but she pushed him inside again and\nheld the foot fast and shook him and made him go to the head.\n\nThe family heard a little sound in the mouth and saw breath moving the\nbreast, then they knew that he was alive again. They warmed the body and\ngave a little food. When strength returned he told his family all about\nhis wonderful journey into the land of ghosts.\n\n     NOTE.--A student should read next the articles \"Homeless and\n     Desolate Ghosts\" and \"Ancestor Ghost-Gods\" in the Appendix.\n\n\n\n\n                               XIV\n\n                     KALAI-PAHOA, THE POISON-GOD\n\n\nThe Bishop Museum of Honolulu has one of the best as well as one of the\nmost scientifically arranged collections of Hawaiian curios in the\nworld. In it are images of many of the gods of long ago. One of these is\na helmeted head made of wicker-work, over which has been woven a thick\ncovering of beautiful red feathers bordered with yellow feathers. This\nwas the mighty war-god of the great Kamehameha. Another is a squat rough\nimage, crudely carved out of wood. This was Kamehameha's poison-god.\n\nThe ancient Hawaiians were acquainted with poisons of various kinds.\nThey understood the medicinal qualities of plants and found some of\nthese strong enough to cause sickness and even death. One of the\nHawaiian writers said: \"The opihi-awa is a poison shell-fish. These are\nbitter and deadly and can be used in putting enemies to death.\nKalai-pahoa is also a tree in which there is the power to kill.\"\n\nKamehameha's poison-god was called Kalai-pahoa, because it was cut from\nthat tree which grew in the upland forest on the island of Molokai.\n\nA native writer says there was an antidote for the poison from\nKalai-pahoa, and he thus describes it: \"The war-god and the poison-god\nwere not left standing in the temples like the images of other gods, but\nafter being worshipped were wrapped in kapa and laid away.\n\n\"When the priest wanted Kalai-pahoa he was taken down and anointed with\ncocoanut-oil and wrapped in a fresh kapa cloth. Then he was set up above\nthe altar and a feast prepared before him, awa to drink, and pig, fish,\nand poi to eat.\n\n\"Then the priest who had special care of this god would scrape off a\nlittle from the wood, and put it in an awa cup, and hold the cup before\nthe god, chanting a prayer for the life of the king, the government, and\nthe people. One of the priests would then take the awa cup, drink the\ncontents, and quickly take food.\n\n\"Those who were watching would presently see a red flush creep over his\ncheeks, growing stronger and stronger, while the eyes would become\nglassy and the breath short like that of a dying man. Then the priest\nwould touch his lips to the stick, Mai-ola, and have his life restored.\nMai-ola was a god who had another tree. When Kalai-pahoa entered his\ntree on Molokai, Mai-ola entered another tree and became the enemy of\nthe poison-god.\"\n\nThe priests of the poison-god were very powerful in the curious rite\ncalled pule-ana-ana, or praying to death. The Hawaiians said: \"Perhaps\nthe priests of Kalai-pahoa put poison in bananas or in taro. It was\nbelieved that they scraped the body of the image and put the pieces in\nthe food of the one they wished to pray to death. There was one chief\nwho was very skilful in waving kahilis, or feather fans, over any one\nand shaking the powder of death into the food from the moving feathers.\nAnother would have scrapings in his cloak and would drop them into\nwhatever food his enemy was eating.\" The spirit of death was supposed to\nreside in the wood of the poison-god.\n\nA very interesting legend was told by the old people to their children\nto explain the coming of medicinal and poisonous properties into the\nvarious kinds of trees and plants. These stories all go back to the time\nwhen Milu died and became the king of ghosts. They say that after the\ndeath of Milu the gods left Waipio Valley on the island of Hawaii and\ncrossed the channel to the island Maui.\n\nThese gods had all kinds of power for evil, such as stopping the breath,\nchilling or burning the body, making headaches or pains in the stomach,\nor causing palsy or lameness or other injuries, even inflicting death.\n\nPua and Kapo, who from ancient times have been worshipped as goddesses\nhaving medicinal power, joined the party when they came to Maui. Then\nall the gods went up Mauna Loa, a place where there was a large and\nmagnificent forest with fine trees, graceful vines and ferns, and\nbeautiful flowers. They all loved this place, therefore they became gods\nof the forest.\n\nNear this forest lived Kane-ia-kama, a high chief, who was a very great\ngambler. He had gambled away all his possessions. While he was sleeping,\nthe night of his final losses, he heard some one call, \"O Kane-ia-kama,\nbegin your play again.\" He shouted out into the darkness: \"I have bet\neverything. I have nothing left.\"\n\nThen the voice again said, \"Bet your bones, bet your bones, and see what\nwill happen.\"\n\nWhen he went to the gambling-place the next day the people all laughed\nat him, for they knew his goods were all gone. He sat down among them,\nhowever, and said: \"I truly have nothing left. My treasures are all\ngone; but I have my bones. If you wish, I will bet my body, then I will\nplay with you.\"\n\nThe other chiefs scornfully placed some property on one side and said,\n\"That will be of the same value as your bones.\"\n\nThey gambled and he won. The chiefs were angry at their loss and bet\nagain and again. He always won until he had more wealth than any one on\nthe island.\n\nAfter the gambling days were over he heard again the same voice saying:\n\"O Kane-ia-kama, you have done all that I told you and have become very\nrich in property and servants. Will you obey once more?\"\n\nThe chief gratefully thanked the god for the aid that he had received,\nand said he would obey. The voice then said: \"Perhaps we can help you to\none thing. You are now wealthy, but there is a last gift for you. You\nmust listen carefully and note all I show you.\"\n\nThen this god of the night pointed out the trees into which the gods had\nentered when they decided to remain for a time in the forest, and\nexplained to him all their different characteristics. He showed him\nwhere gods and goddesses dwelt and gave their names. Then he ordered\nKane-ia-kama to take offerings of pigs, fish, cocoanuts, bananas,\nchickens, kapas, and all other things used for sacrifice, and place them\nat the roots of these trees into which the gods had entered, the proper\nofferings for each.\n\nThe next morning he went into the forest and saw that he had received a\nvery careful description of each tree. He observed carefully the tree\nshown as the home of the spirit who had become his strange helper.\n\nBefore night fell he placed offerings as commanded. As a worshipper he\ntook each one of these trees for his god, so he had many gods of plants\nand trees.\n\nFor some reason not mentioned in the legends he sent woodcutters to cut\ndown these trees, or at least to cut gods out of them with their stone\naxes.\n\nThey began to cut. The koko (blood) of the trees, as the natives termed\nthe flowing sap, and the chips flying out struck some of the woodcutters\nand they fell dead.\n\nKane-ia-kama made cloaks of the long leaves of the ieie vine and tied\nthem around his men, so that their bodies could not be touched, then the\nwork was easily accomplished.\n\nThe chief kept these images of gods cut from the medicinal trees and\ncould use them as he desired. The most powerful of all these gods was\nthat one whose voice he had heard in the night. To this god he gave the\nname Kalai-pahoa (The-one-cut-by-the-pahoa-or-stone-axe).\n\nOne account relates that the pahoa (stone) from which the axe was made\ncame from Kalakoi, a celebrated place for finding a very hard lava of\nfine grain, the very best for making stone implements.\n\nThe god who had spoken to the chief in his dream was sometimes called\nKane-kulana-ula (noted red Kane).\n\nThe gods were caught by the sacrifices of the chief while they were in\ntheir tree bodies before they could change back into their spirit\nbodies, therefore their power was supposed to remain in the trees.\n\nIt was said that when Kane-kulana-ula changed into his tree form he\nleaped into it with a tremendous flash of lightning, thus the great\nmana, or miraculous power, went into that tree.\n\nThe strange death which came from the god Kalai-pahoa made that god and\nhis priest greatly feared. One of the pieces of this tree fell into a\nspring at Kaakee near the maika, or disc-rolling field, on Molokai. All\nthe people who drank at that spring died. They filled it up and the\nchiefs ruled that the people should not keep branches or pieces of the\ntree for the injury of others. If such pieces were found in the\npossession of any one he should die. Only the carved gods were to be\npreserved.\n\nKahekili, king of Maui at the time of the accession of Kamehameha to the\nsovereignty of the island Hawaii, had these images in his possession as\na part of his household gods.\n\nKamehameha sent a prophet to ask him for one of these gods. Kahekili\nrefused to send one, but told him to wait and he should have the\npoison-god and the government over all the islands.\n\nOne account records that a small part from the poison one was then\ngiven.\n\nSo, after the death of Kahekili, Kamehameha did conquer all the islands\nwith their hosts of gods, and Kalai-pahoa, the poison-god, came into his\npossession.\n\nThe overthrow of idolatry and the destruction of the system of tabus\ncame in 1819, when most of the wooden gods were burned or thrown into\nponds and rivers, but a few were concealed by their caretakers. Among\nthese were the two gods now to be seen in the Bishop Museum in Honolulu.\n\n     NOTE.--See Appendix, page 259, Chas. R. Bishop.\n\n\n\n\n                                XV\n\n            KE-AO-MELE-MELE, THE MAID OF THE GOLDEN CLOUD\n\n\nThe Hawaiians never found gold in their islands. The mountains being of\nrecent volcanic origin do not show traces of the precious metals; but\nhovering over the mountain-tops clustered the glorious golden clouds\nbuilt up by damp winds from the seas. The Maiden of the Golden Cloud\nbelonged to the cloud mountains and was named after their golden glow.\n\nHer name in the Hawaiian tongue was Ke-ao-mele-mele (The Golden Cloud).\nShe was said to be one of the first persons brought by the gods to find\na home in the Paradise of the Pacific.\n\nIn the ancient times, the ancestors of the Hawaiians came from far-off\nocean lands, for which they had different names, such as The Shining\nHeaven, The Floating Land of Kane, The Far-off White Land of Kahiki, and\nKuai-he-lani (purchased is heaven). It was from Kuai-he-lani that the\nMaiden of the Golden Cloud was called to live in Hawaii.\n\nIn this legendary land lived Mo-o-inanea (self-reliant dragon). She\ncared for the first children of the gods, one of whom was named Hina,\nlater known in Polynesian mythology as Moon Goddess.\n\nMo-o-inanea took her to Ku, one of the gods. They lived together many\nyears and a family of children came to them.\n\nTwo of the great gods of Polynesia, Kane and Kanaloa, had found a\nbeautiful place above Honolulu on Oahu, one of the Hawaiian Islands.\nHere they determined to build a home for the first-born child of Hina.\n\nThousands of eepa (gnome) people lived around this place, which was\ncalled Waolani. The gods had them build a temple which was also called\nWaolani (divine forest).\n\nWhen the time came for the birth of the child, clouds and fogs crept\nover the land, thunder rolled and lightning flashed, red torrents poured\ndown the hillsides, strong winds hurled the rain through bending trees,\nearthquakes shook the land, huge waves rolled inland from the sea. Then\na beautiful boy was born. All these signs taken together signified the\nbirth of a chief of the highest degree--even of the family of the gods.\n\nKane and Kanaloa sent their sister Anuenue (rainbow) to get the child of\nKu and Hina that they might care for it. All three should be the\ncaretakers.\n\nAnuenue went first to the place where Mo-o-inanea dwelt, to ask her if\nit would be right. Mo-o-inanea said she might go, but if they brought up\nthat child he must not have a wife from any of the women of\nHawaii-nui-akea (great wide Hawaii).\n\nAnuenue asked, \"Suppose I get that child; who is to give it the proper\nname?\"\n\nMo-o-inanea said: \"You bring the child to our brothers and they will\nname this child. They have sent you, and the responsibility of the name\nrests on them.\"\n\nAnuenue said good-by, and in the twinkling of an eye stood at the door\nof the house where Ku dwelt.\n\nKu looked outside and saw the bright glow of the rainbow, but no cloud\nor rain, so he called Hina. \"Here is a strange thing. You must come and\nlook at it. There is no rain and there are no clouds or mist, but there\nis a rainbow at our door.\"\n\nThey went out, but Anuenue had changed her rainbow body and stood before\nthem as a very beautiful woman, wrapped only in the colors of the\nrainbow.\n\nKu and Hina began to shiver with a nameless terror as they looked at\nthis strange maiden. They faltered out a welcome, asking her to enter\ntheir house.\n\nAs she came near to them Ku said, \"From what place do you come?\"\n\nAnuenue said: \"I am from the sky, a messenger sent by my brothers to get\nyour child that they may bring it up. When grown, if the child wants its\nparents, we will bring it back. If it loves us it shall stay with us.\"\n\nHina bowed her head and Ku wailed, both thinking seriously for a little\nwhile. Then Ku said: \"If Mo-o-inanea has sent you she shall have the\nchild. You may take this word to her.\"\n\nAnuenue replied: \"I have just come from her and the word I brought you\nis her word. If I go away I shall not come again.\"\n\nHina said to Ku: \"We must give this child according to her word. It is\nnot right to disobey Mo-o-inanea.\"\n\nAnuenue took the child and studied the omens for its future, then she\nsaid, \"This child is of the very highest, the flower on the top of the\ntree.\"\n\nShe prepared to take the child away, and bade the parents farewell. She\nchanged her body into the old rainbow colors shining out of a mist, then\nshe wrapped the child in the rainbow, bearing it away.\n\nKu and Hina went out looking up and watching the cloud of rainbow colors\nfloating in the sky. Strong, easy winds blew and carried this cloud out\nover the ocean. The navel-string had not been cut off, so Anuenue broke\noff part and threw it into the ocean, where it became the Hee-makoko, a\nblood-red squid. This is the legendary origin of that kind of squid.\n\nAnuenue passed over many islands, coming at last to Waolani to the\ntemple built by the gnomes under Kane and Kanaloa. They consecrated the\nchild, and cut off another part of the navel-cord. Kanaloa took it to\nthe Nuuanu pali back of Honolulu, to the place called Ka-ipu-o-Lono.\nKane and Kanaloa consulted about servants to live with the boy, and\ndecided that they must have only ugly ones, who would not be desired as\nwives by their boy. Therefore they gathered together the lame, crooked,\ndeformed, and blind among the gnome people. There were hundreds of these\nliving in different homes, and performing different tasks. Anuenue was\nthe ruler over all of them. This child was named Kahanai-a-ke-Akua (the\none adopted by the gods). He was given a very high tabu by Kane and\nKanaloa. No one was allowed to stand before him and no person's shadow\ncould fall upon him.\n\nHina again conceived. The signs of this child appeared in the heavens\nand were seen on Oahu. Kane wanted to send Lanihuli and Waipuhia, their\ndaughters, living near the pali of Waolani and Nuuanu. The girls asked\nwhere they should go.\n\n[Illustration: THE MISTY PALI, NUUANU]\n\nKane said: \"We send you to the land Kuai-he-lani, a land far distant\nfrom Hawaii, to get the child of Hina. If the parents ask you about your\njourney, tell them you have come for the child. Tell our names and refer\nto Mo-o-inanea. You must now look at the way by which to go to\nKuai-he-lani.\"\n\nThey looked and saw a great bird--Iwa. They got on this bird and were\ncarried far up in the heavens. By and by the bird called two or three\ntimes. The girls were frightened and looking down saw the bright shining\nland Kuai-he-lani below them. The bird took them to the door of Ku's\ndwelling-place.\n\nKu and Hina were caring for a beautiful girl-baby. They looked up and\nsaw two fine women at their door. They invited them in and asked whence\nthey came and why they travelled.\n\nThe girls told them they were sent by the gods Kane and Kanaloa.\nSuddenly a new voice was heard. Mo-o-inanea was by the house. She called\nto Ku and to Hina, telling them to give the child into the hands of the\nstrangers, that they might take her to Waka, a great priestess, to be\nbrought up by her in the ohia forests of the island of Hawaii. She named\nthat girl Paliula, and explained to the parents that when Paliula\nshould grow up, to be married, the boy of Waolani should be her husband.\nThe girls then took the babe. They were all carried by the bird, Iwa,\nfar away in the sky to Waolani, where they told Kane and Kanaloa the\nmessage or prophecy of Mo-o-inanea.\n\nThe gods sent Iwa with the child to Waka, on Hawaii, to her\ndwelling-place in the districts of Hilo and Puna where she was caring\nfor all kinds of birds in the branches of the trees and among the\nflowers.\n\nWaka commanded the birds to build a house for Paliula. This was quickly\ndone. She commanded the bird Iwa to go to Nuumea-lani, a far-off land\nabove Kuai-he-lani, the place where Mo-o-inanea was now living.\n\nIt was said that Waka, by her magic power, saw in that land two trees,\nwell cared for by multitudes of servants; the name of one was \"Makalei.\"\nThis was a tree for fish. All kinds of fish would go to it. The second\nwas \"Kalala-ika-wai.\" This was the tree used for getting all kinds of\nfood. Call this tree and food would appear.\n\nWaka wanted Mo-o-inanea to send these trees to Hawaii.\n\nMo-o-inanea gave these trees to Iwa, who brought them to Hawaii and gave\nthem to Waka. Waka rejoiced and took care of them. The bird went back\nto Waolani, telling Kane and Kanaloa all the journey from first to last.\n\nThe gods gave the girls resting-places in the fruitful lands under the\nshadow of the beautiful Nuuanu precipices.\n\nWaka watched over Paliula until she grew up, beautiful like the moon of\nMahea-lani (full moon).\n\nThe fish tree, Makalei, which made the fish of all that region tame, was\nplanted by the side of running water, in very restful places spreading\nall along the river-sides to the seashore. Fish came to every stream\nwhere the trees grew, and filled the waters.\n\nThe other tree was planted and brought prepared food for Paliula. The\nhidden land where this place was has always been called Paliula, a\nbeautiful green spot--a home for fruits and flowers and birds in a\nforest wilderness.\n\nWhen Paliula had grown up, Waka went to Waolani to meet Kane, Kanaloa,\nand Anuenue. There she saw Kahanai-a-ke-Akua (the boy brought up by the\ngods) and desired him for Paliula's husband. There was no man so\nsplendid and no woman so beautiful as these two. The caretakers decided\nthat they must be husband and wife.\n\nWaka returned to the island Hawaii to prepare for the coming of the\npeople from Waolani.\n\nWaka built new houses finer and better than the first, and covered them\nwith the yellow feathers of the Mamo bird with the colors of the rainbow\nresting over. Anuenue had sent some of her own garments of rainbows.\n\nThen Waka went again to Waolani to talk with Kane and Kanaloa and their\nsister Anuenue.\n\nThey said to her: \"You return, and Anuenue will take Kahanai and follow.\nWhen the night of their arrival comes, lightning will play over all the\nmountains above Waolani and through the atmosphere all around the\ntemple, even to Hawaii. After a while, around your home the leaves of\nthe trees will dance and sing and the ohia-trees themselves bend back\nand forth shaking their beautiful blossoms. Then you may know that the\nRainbow Maiden and the boy are by your home on the island of Hawaii.\"\n\nWaka returned to her home in the tangled forest above Hilo. There she\nmet her adopted daughter and told her about the coming of her husband.\n\nSoon the night of rolling thunder and flashing lightning came. The\npeople of all the region around Hilo were filled with fear. Kane-hekili\n(flashing lightning) was a miraculous body which Kane had assumed. He\nhad gone before the boy and the rainbow, flashing his way through the\nheavens.\n\nThe gods had commanded Kane-hekili to dwell in the heavens in all places\nwherever the gods desired him to be, so that he could go wherever\ncommanded. He always obeyed without questioning.\n\nThe thunder and lightning played over ocean and land while the sun was\nsetting beyond the islands in the west.\n\nAfter a time the trees bent over, the leaves danced and chanted their\nsongs. The flowers made a glorious halo as they swayed back and forth in\ntheir dances.\n\nKane told the Rainbow Maiden to take their adopted child to\nHawaii-nui-akea.\n\nWhen she was ready, she heard her brothers calling the names of trees\nwhich were to go with her on her journey. Some of the legends say that\nLaka, the hula-god, was dancing before the two. The tree people stood\nbefore the Rainbow Maiden and the boy, ready to dance all the way to\nHawaii. The tree people are always restless and in ceaseless motion. The\ngods told them to sing together and dance. Two of the tree people were\nwomen, Ohia and Lamakea. Lamakea is a native whitewood tree. There are\nlarge trees at Waialae in the mountains of the island Oahu. Ohia is a\ntree always full of fringed red blossoms. They were very beautiful in\ntheir wind bodies. They were kupuas, or wizards, and could be moving\ntrees or dancing women as they chose.\n\nThe Rainbow Maiden took the boy in her arms up into the sky, and with\nthe tree people went on her journey. She crossed over the islands to the\nmountains of the island Hawaii, then went down to find Paliula.\n\nShe placed the tree people around the house to dance and sing with soft\nrustling noises.\n\nWaka heard the chants of the tree people and opened the door of the\nglorious house, calling for Kahanai to come in. When Paliula saw him,\nher heart fluttered with trembling delight, for she knew this splendid\nyouth was the husband selected by Waka, the prophetess. Waka called the\ntwo trees belonging to Paliula to bring plenty of fish and food.\n\nThen Waka and Anuenue left their adopted children in the wonderful\nyellow feather house.\n\nThe two young people, when left together, talked about their birthplaces\nand their parents. Paliula first asked Kahanai about his land and his\nfather and mother. He told her that he was they child of Ku and Hina\nfrom Kuai-he-lani, brought up by Kane and the other gods at Waolani.\n\nThe girl went out and asked Waka about her parents, and learned that\nthis was her first-born brother, who was to be her husband because they\nhad very high divine blood. Their descendants would be the chiefs of the\npeople. This marriage was a command from parents and ancestors and\nMo-o-inanea.\n\nShe went into the house, telling the brother who she was, and the wish\nof the gods.\n\nAfter ten days they were married and lived together a long time.\n\nAt last, Kahanai desired to travel all around Hawaii. In this journey he\nmet Poliahu, the white-mantle girl of Mauna Kea, the snow-covered\nmountain of the island Hawaii.\n\nMeanwhile, in Kuai-he-lani, Ku and Hina were living together. One day\nMo-o-inanea called to Hina, telling her that she would be the mother of\na more beautiful and wonderful child than her other two children. This\nchild should live in the highest places of the heavens and should have a\nmultitude of bodies which could be seen at night as well as in the day.\n\nMo-o-inanea went away to Nuumea-lani and built a very wonderful house in\nKe-alohi-lani (shining land), a house always turning around by day and\nby night like the ever moving clouds; indeed, it was built of all kinds\nof clouds and covered with fogs. There she made a spring of flowing\nwater and put it outside for the coming child to have as a bath. There\nshe planted the seeds of magic flowers, Kanikawi and Kanikawa,\nlegendary plants of old Hawaii. Then she went to Kuai-he-lani and found\nKu and Hina asleep. She took a child out of the top of the head of Hina\nand carried it away to the new home, naming it Ke-ao-mele-mele (the\nyellow cloud), the Maiden of the Golden Cloud, a wonderfully beautiful\ngirl.\n\nNo one with a human body was permitted to come to this land of\nNuumea-lani. No kupuas were allowed to make trouble for the child.\n\nThe ao-opua (narrow-pointed clouds) were appointed watchmen serving\nKe-ao-mele-mele, the Maiden of the Golden Cloud.\n\nAll the other clouds were servants: the ao-opua-ka-kohiaka (morning\nclouds), ao-opua-ahiahi (evening clouds), ao-opua-aumoe (night clouds),\nao-opua-kiei (peeking clouds), ao-opua-aha-lo (down-looking clouds),\nao-opua-ku (image-shaped clouds rising at top of sea), opua-hele\n(morning-flower clouds), opua-noho-mai (resting clouds), opua-mele-mele\n(gold-colored clouds), opua-lani (clouds high up), ka-pae-opua (at\nsurface of sea or clouds along the horizon), ka-lani-opua (clouds up\nabove horizon), ka-ma-kao-ka-lani (clouds in the eye of the sun),\nka-wele-lau-opua (clouds highest in the sky).\n\nAll these clouds were caretakers watching for the welfare of that girl.\nMo-o-inanea gave them their laws for service.\n\nShe took Ku-ke-ao-loa (the long cloud of Ku) and put him at the door of\nthe house of clouds, with great magic power. He was to be the messenger\nto all the cloud-lands of the parents and ancestors of this girl.\n\n\"The Eye of the Sun\" was the cloud with magic power to see all things\npassing underneath near or far.\n\nThen there was the opua-alii, cloud-chief with the name Ka-ao-opua-ola\n(the sharp-pointed living cloud). This was the sorcerer and astronomer,\nnever weary, never tired, knowing and watching over all things.\n\nMo-o-inanea gave her mana-nui, or great magic power, to\nKe-ao-mele-mele--with divine tabus. She made this child the heir of all\nthe divine islands, therefore she was able to know what was being done\neverywhere. She understood how the Kahanai had forsaken his sister to\nlive with Poliahu. So she went to Hawaii to aid her sister Paliula.\n\nWhen Mo-o-inanea had taken the child from the head of Hina, Ku and Hina\nwere aroused. Ku went out and saw wonderful cloud images standing near\nthe house, like men. Ku and Hina watched these clouds shining and\nchanging colors in the light of the dawn, as the sun appeared. The light\nof the sun streamed over the skies. For three days these changing\nclouds were around them. Then in the midst of these clouds appeared a\nstrange land of the skies surrounded by the ao-opua (the narrow-pointed\nclouds). In the night of the full moon, the aka (ghost) shadow of that\nland leaped up into the moon and became fixed there. This was the\nAlii-wahine-o-ka-malu (the queen of shadows), dwelling in the moon.\n\nKu and Hina did not understand the meaning of these signs or shadows, so\nthey went back into the house, falling into deep sleep.\n\nMo-o-inanea spoke to Hina in her dreams, saying that these clouds were\nsigns of her daughter born from the head--a girl having great knowledge\nand miraculous power in sorcery, who would take care of them in their\nlast days. They must learn all the customs of kilo-kilo, or sorcery.\n\nMo-o-inanea again sent Ku-ke-ao-loa to the house of Ku, that cloud\nappearing as a man at their door.\n\nThey asked who he was. He replied: \"I am a messenger sent to teach you\nthe sorcery or witcheries of cloud-land. You must have this knowledge\nthat you may know your cloud-daughter. Let us begin our work at this\ntime.\"\n\nThey all went outside the house and sat down on a stone at the side of\nthe door.\n\nKu-ke-ao-loa looked up and called Mo-o-inanea by name. His voice went to\nKe-alohilani, and Mo-o-inanea called for all the clouds to come with\ntheir ruler Ke-ao-mele-mele.\n\n    \"Arise, O yellow cloud,\n    Arise, O cloud--the eye of the sun,\n    Arise, O beautiful daughters of the skies,\n    Shine in the eyes of the sun, arise!\"\n\nKe-ao-mele-mele arose and put on her glorious white kapas like the snow\non Mauna Kea. At this time the cloud watchmen over Kuai-he-lani were\nrevealing their cloud forms to Hina and Ku. The Long Cloud told Hina and\nKu to look sharply into the sky to see the meaning of all the cloud\nforms which were servants of the divine chiefess, their habits of\nmeeting, moving, separating, their forms, their number, the stars\nappearing through them, the fixed stars and moving clouds, the moving\nstars and moving clouds, the course of the winds among the different\nclouds.\n\nWhen he had taught Ku and Hina the sorcery of cloud-land, he disappeared\nand returned to Ke-alohi-lani.\n\nSome time afterward, Ku went out to the side of their land. He saw a\ncloud of very beautiful form, appearing like a woman. This was resting\nin the sky above his head. Hina woke up, missed Ku, looked out and saw\nKu sitting on the beach watching the clouds above him. She went to him\nand by her power told him that he had the desire to travel and that he\nmight go on his journey and find the woman of his vision.\n\nA beautiful chiefess, Hiilei, was at that time living in one of the\nlarge islands of the heavens. Ku and Hina went to this place. Ku married\nHiilei, and Hina found a chief named Olopana and married him. Ku and\nHiilei had a redskin child, a boy, whom they named Kau-mai-liula\n(twilight resting in the sky). This child was taken by Mo-o-inanea to\nKe-alohi-lani to live with Ke-ao-mele-mele. Olopana and Hina had a\ndaughter whom they called Kau-lana-iki-pokii (beautiful daughter of\nsunset), who was taken by Ku and Hiilei.\n\nHina then called to the messenger cloud to come and carry a request to\nMo-o-inanea that Kau-mai-liula be given to her and Olopana. This was\ndone. So they were all separated from each other, but in the end the\nchildren were taken to Hawaii.\n\nMeanwhile Paliula was living above Hilo with her husband\nKahanai-a-ke-Akua (adopted son of the gods). Kahanai became restless and\ndetermined to see other parts of the land, so he started on a journey\naround the islands. He soon met a fine young man Waiola (water of life).\n\nWaiola had never seen any one so glorious in appearance as the child of\nthe gods, so he fell down before him, saying: \"I have never seen any\none so divine as you. You must have come from the skies. I will belong\nto you through the coming years.\"\n\nThe chief said, \"I take you as my aikane [bosom friend] to the last\ndays.\"\n\nThey went down to Waiakea, a village by Hilo, and met a number of girls\ncovered with wreaths of flowers and leaves. Kahanai sent Waiola to sport\nwith them. He himself was of too high rank. One girl told her brother\nKanuku to urge the chief to come down, and sent him leis. He said he\ncould not receive their gift, but must wear his own lei. He called for\nhis divine caretaker to send his garlands, and immediately the most\nbeautiful rainbows wrapped themselves around his neck and shoulders,\nfalling down around his body.\n\nThen he came down to Waiakea. The chief took Kanuku also as a follower\nand went on up the coast to Hamakua.\n\nThe chief looked up Mauna Kea and there saw the mountain women, who\nlived in the white land above the trees. Poliahu stood above the\nprecipices in her kupua-ano (wizard character), revealing herself as a\nvery beautiful woman wearing a white mantle.\n\nWhen the chief and his friends came near the cold place where she was\nsitting, she invited them to her home, inland and mountainward. The\nchief asked his friends to go with him to the mountain house of the\nbeauty of Mauna Kea.\n\nThey were well entertained. Poliahu called her sisters, Lilinoe and\nKa-lau-a-kolea, beautiful girls, and gave them sweet-sounding shells to\nblow. All through the night they made music and chanted the stirring\nsongs of the grand mountains. The chief delighted in Poliahu and lived\nmany months on the mountain.\n\nOne morning Paliula in her home above Hilo awoke from a dream in which\nshe saw Poliahu and the chief living together, so she told Waka, asking\nif the dream were true. Waka, by her magic power, looked over the island\nand saw the three young men living with the three maidens of the snow\nmantle. She called with a penetrating voice for the chief to return to\nhis own home. She went in the form of a great bird and brought him back.\n\nBut Poliahu followed, met the chief secretly and took him up to Mauna\nKea again, covering the mountain with snow so that Waka could not go to\nfind them.\n\nWaka and the bird friends of Paliula could not reach the mountain-top\nbecause of the cold. Waka went to Waolani and told Anuenue about\nPaliula's trouble.\n\nAnuenue was afraid that Kane and Kanaloa might hear that the chief had\nforsaken his sister, and was much troubled, so she asked Waka to go\nwith her to see Mo-o-inanea at Ke-alohi-lani, but the gods Kane and\nKanaloa could not be deceived. They understood that there was trouble,\nand came to meet them.\n\nKane told Waka to return and tell the girl to be patient; the chief\nshould be punished for deserting her.\n\nWaka returned and found that Paliula had gone away wandering in the\nforest, picking lehua flowers on the way up toward the Lua Pele, the\nvolcano pit of Pele, the goddess of fire. There she had found a\nbeautiful girl and took her as an aikane (friend) to journey around\nHawaii. They travelled by way of the districts of Puna, Kau, and Kona to\nWaipio, where she saw a fine-looking man standing above a precipice over\nwhich leaped the wonderful mist-falls of Hiilawe. This young chief\nmarried the beautiful girl friend of Paliula.\n\nPoliahu by her kupua power recognized Paliula, and told the chief that\nshe saw her with a new husband.\n\nPaliula went on to her old home and rested many days. Waka then took her\nfrom island to island until they were near Oahu. When they came to the\nbeach, Paliula leaped ashore and went up to Manoa Valley. There she\nrushed into the forest and climbed the ridges and precipices. She\nwandered through the rough places, her clothes torn and ragged.\n\nKane and Kanaloa saw her sitting on the mountain-side. Kane sent\nservants to find her and bring her to live with them at Waolani. When\nshe came to the home of the gods in Nuuanu Valley she thought longingly\nof her husband and sang this mele:\n\n    \"Lo, at Waolani is my lei of the blood-red rain,\n    The lei of the misty rain gathered and put together,\n    Put together in my thought with tears.\n    Spoiled is the body by love,\n    Dear in the eyes of the lover.\n    My brother, the first-born,\n    Return, oh, return, my brother.\"\n\nPaliula, chanting this, turned away from Waolani to Waianae and dwelt\nfor a time with the chiefess Kalena.\n\nWhile Paliula was living with the people of the cold winds of Waianae\nshe wore leis of mokihana berries and fragrant grass, and was greatly\nloved by the family. She went up the mountain to a great gulch. She lay\ndown to sleep, but heard a sweet voice saying, \"You cannot sleep on the\nedge of that gulch.\" She was frequently awakened by that voice. She went\non up the mountain-ridges above Waianae. At night when she rested she\nheard the voices again and again. This was the voice of Hii-lani-wai,\nwho was teaching the hula dance to the girls of Waianae. Paliula wanted\nto see the one who had such a sweet voice, so went along the pali and\ncame to a hula house, but the house was closed tight and she could not\nlook in.\n\nShe sat down outside. Soon Hii-lani-wai opened the door and saw Paliula\nand asked her to come in. It was the first time Paliula had seen this\nkind of dancing. Her delight in the dance took control of her mind, and\nshe forgot her husband and took Hii-lani-wai as her aikane, dwelling\nwith her for a time.\n\nOne day they went out into the forest. Kane had sent the dancing trees\nfrom Waolani to meet them. While in the forest they heard the trees\nsinging and dancing like human beings. Hii-lani-wai called this a very\nwonderful thing. Paliula told her that she had seen the trees do this\nbefore. The trees made her glad.\n\nThey went down to the seaside and visited some days. Paliula desired a\nboat to go to the island of Kauai. The people told them of the dangerous\nwaters, but the girls were stubborn, so they were given a very small\nboat. Hii-lani-wai was steering, and Paliula was paddling and bailing\nout the water. The anger of the seas did not arise. On the way Paliula\nfell asleep, but the boat swiftly crossed the channel. Their boat was\ncovered with all the colors of the rainbow. Some women on land at last\nsaw them and beckoned with their hands for them to come ashore.\n\nMalu-aka (shadow of peace) was the most beautiful of all the women on\nKauai. She was kind and hospitable and took them to her house. The\npeople came to see these wonderful strangers. Paliula told Malu-aka her\nstory. She rested, with the Kauai girls, then went with Malu-aka over\nthe island and learned the dances of Kauai, becoming noted throughout\nthe island for her wonderful grace and skill, dancing like the wind,\nfeet not touching the ground. Her songs and the sound of the whirling\ndance were lifted by the winds and carried into the dreams of\nKe-ao-mele-mele.\n\nMeanwhile, Ke-ao-mele-mele was living with her cloud-watchmen and\nMo-o-inanea at Ke-alohi-lani. She began to have dreams, hearing a sweet\nvoice singing and seeing a glorious woman dancing, while winds were\nwhispering in the forests. For five nights she heard the song and the\nsound of the dance. Then she told Mo-o-inanea, who explained her dream,\nsaying: \"That is the voice of Paliula, your sister, who is dancing and\nsinging near the steep places of Kauai. Her brother-husband has forsaken\nher and she has had much trouble. He is living with Poliahu on Hawaii.\"\n\nWhen Ke-ao-mele-mele heard this, she thought she would go and live with\nher sister. Mo-o-inanea approved of the thought and gave her all kinds\nof kupua power. She told her to go and see the god Kane, who would tell\nher what to do.\n\nAt last she started on her journey with her watching clouds. She went to\nsee Hina and Olopana, and Ku and Hiilei. She saw Kau-mai-liula (twilight\nresting in the sky), who was very beautiful, like the fair red flowers\nof the ohia in the shadows of the leaves of the tree. She determined to\ncome back and marry him after her journey to Oahu.\n\nWhen she left Kuai-he-lani with her followers she flew like a bird over\nthe waves of the sea. Soon she passed Niihau and came to Kauai to the\nplace where Paliula was dancing, and as a cloud with her cloud friends\nspied out the land. The soft mists of her native land were scattered\nover the people by these clouds above them. Paliula was reminded of her\nbirth-land and the loved people of her home.\n\nKe-ao-mele-mele saw the beauty of the dance and understood the love\nexpressed in the chant. She flew away from Kauai, crossed the channel,\ncame to Waolani, met Kane and Kanaloa and told them she had come to\nlearn from them what was the right thing to do for the sister and the\nhusband who had deserted her. Kane suggested a visit to Hawaii to see\nPaliula and the chief, so she flew over the islands to Hawaii. Then she\nwent up the mountain with the ao-pii-kai (a cloud rising from the sea\nand climbing the mountain) until she saw Poliahu and her beautiful\nsisters.\n\nPoliahu looked down the mountain-side and saw a woman coming, but she\nlooked again and the woman had disappeared. In a little while a golden\ncloud rested on the summit of the mountain. It was the maid in her cloud\nbody watching her brother and the girl of the white mountains. For more\nthan twenty days she remained in that place. Then she returned to\nWaolani on Oahu.\n\nKe-ao-mele-mele determined to learn the hulas and the accompanying\nsongs. Kane told her she ought to learn these things. There was a fine\nfield for dancing at the foot of the mountain near Waolani, and Kane had\nplanted a large kukui-tree by its side to give it shade.\n\nKane and his sister Anuenue went to this field and sat down in their\nplace. The daughters of Nuuanu Pali were there. Kane sent\nKe-ao-mele-mele after the dancing-goddess, Kapo, who lived at Mauna Loa.\nShe was the sister of the poison-gods and knew the art of sorcery.\nKe-ao-mele-mele took gifts, went to Kapo, made offerings, and thus for\nthe first time secured a goddess for the hula.\n\n[Illustration: DANCING THE HULA]\n\nKapo taught Ke-ao-mele-mele the chants and the movements of the\ndifferent hulas until she was very skilful. She flew over the seas to\nOahu and showed the gods her skill. Then, she went to Kauai, danced on\nthe surf and in the clouds and above the forests and in the whirlwinds.\nEach night she went to one of the other islands, danced in the skies and\nover the waters, and returned home. At last she went to Hawaii to Mauna\nKea, where she saw Kahanai, her brother. She persuaded him to leave the\nmaiden of the snow mantle and return to Waolani. Paliula and her friends\nhad returned to the home with Waka, where she taught the leaves of\nclinging vines and the flowers and leaves on the tender swinging\nbranches of the forest trees new motions in their dances with the many\nkinds of winds.\n\nOne day Kahanai saw signs among the stars and in the clouds which made\nhim anxious to travel, so he asked Kane for a canoe. Kane called the\neepa and the menehune people and told them to make canoes to carry\nKahanai to his parents.\n\nThese boats were made in the forests of Waolani. When the menehunes\nfinished their boat they carried it down Nuuanu Valley to Puunui. There\nthey rested and many of the little folk came to help, taking the canoe\ndown, step by step, to the mouth of the Nuuanu stream, where they had\nthe aid of the river to the ocean.\n\nThe menehunes left the boat floating in the water and went back to\nWaolani. Of the fairy people it was said: \"No task is difficult. It is\nthe work of one hand.\"\n\nOn the way down Nuuanu Valley the menehunes came to Ka-opua-ua (storm\ncloud). They heard the shouting of other people and hurried along until\nthey met the Namunawa people, the eepas, carrying a boat, pushing it\ndown. When they told the eepas that the chief had already started on his\njourney with double canoes, the eepas left their boat there to slowly\ndecay, but it is said that it lasted many centuries.\n\nThe people who made this boat were the second class of the little people\nliving at Waolani, having the characters of human beings, yet having\nalso the power of the fairy people. These were the men of the time of\nKane and the gods.\n\nKahanai and his friends were in their boat when a strong wind swept down\nNuuanu, carrying the dry leaves of the mountains and sweeping them into\nthe sea. The waves were white as the boat was blown out into the ocean.\nKahanai steered by magic power, and the boat like lightning swept away\nfrom the islands to the homes of Ku and Hina. The strong wind and the\nswift current were with the boat, and the voyage was through the waves\nlike swift lightning flashing through clouds.\n\nKu and Hiilei saw the boat coming. Its signs were in the heavens. Ku\ncame and asked the travellers, \"What boat is this, and from what place\nhas it come?\"\n\nKahanai said, \"This boat has come from Waolani, the home of the gods\nKane and Kanaloa and of Ke-ao-mele-mele.\"\n\nThen Ku asked again, \"Whose child are you?\"\n\nHe replied, \"The son of Ku and Hina.\"\n\n\"How many other children in your family?\"\n\nHe said: \"There are three of us. I am the boy and there are two sisters,\nPaliula and Ke-ao-mele-mele. I have been sent by Ke-ao-mele-mele to get\nKau-mai-liula and Kau-lana-iki-pokii to go to Oahu.\"\n\nKu and his wife agreed to the call of the messenger for their boy\nKau-mai-liula.\n\nWhen Kahanai saw him he knew that there was no other one so fine as this\nyoung man who quickly consented to go to Oahu with his servants.\n\nKu called for some beautiful red boats with red sails, red\npaddles,--everything red. Four good boatmen were provided for each boat,\nmen who came from the land of Ulu-nui--the land of the yellow sea and\nthe black sea of Kane--and obeyed the call of Mo-o-inanea. They had\nkupua power. They were relatives of Kane and Kanaloa.\n\nThe daughter of Hina and Olopana, Kau-lana-iki-pokii, cried to go with\nher brother, but Mo-o-inanea called for her dragon family to make a boat\nfor her and ordered one of the sorcerer dragons to go with her and guard\nher. They called the most beautiful shells of the sea to become the\nboats for the girl and her attendants. They followed the boats of\nKahanai. With one stroke of the paddles the boats passed through the\nseas around the home of the gods. With the second stroke they broke\nthrough all the boundaries of the great ocean and with the third dashed\ninto the harbor of old Honolulu, then known as Kou.\n\nWhen the boats of Kahanai and Kau-mai-liula came to the surf of Mamala,\nthere was great shouting inland of Kou, the voices of the eepas of\nWaolani. Mists and rainbows rested over Waolani. The menehunes gathered\nin great multitudes at the call of Kane, who had seen the boats\napproaching.\n\nThe menehune people ran down to lift up the boats belonging to the young\nchief. They made a line from Waolani to the sea. They lifted up the\nboats and passed them from hand to hand without any effort, shouting\nwith joy.\n\nWhile these chiefs were going up to Waolani, Ke-ao-mele-mele came from\nHawaii in her cloud boats.\n\nKane had told the menehunes to prepare houses quickly for her. It was\ndone like the motion of the eye.\n\nKe-ao-mele-mele entered her house, rested, and after a time practised\nthe hula.\n\nThe chiefs also had houses prepared, which they entered.\n\nThe shell boats found difficulty in entering the bay because the other\nboats were in the way. So they turned off to the eastern side of the\nharbor. Thus the ancient name of that side was given Ke-awa-lua (the\nsecond harbor, or the second landing-place in the harbor). Here they\nlanded very quietly. The shell boats became very small and Kau-lana and\nher companions took them and hid them in their clothes. They went along\nthe beach, saw some fish. The attendants took them for the girl. This\ngave the name Kau-lana-iki-pokii to that place to this day. As they went\nalong, the dragon friend made the signs of a high chief appear over the\ngirl. The red rain and arching bow were over her, so the name was given\nto that place, Ka-ua-koko-ula (blood rain), which is the name to this\nday.\n\nThe dragon changed her body and carried the girl up Nuuanu Valley very\nswiftly to the house of Ke-ao-mele-mele (the maiden of the golden\ncloud) without the knowledge of Kane and the others. They heard the hula\nof Ke-ao-mele-mele. Soon she felt that some one was outside, and looking\nsaw the girl and her friend, with the signs of a chief over her.\n\nSo she called:\n\n    \"Is that you, O eye of the day?\n    O lightning-like eye from Kahiki,\n    The remembered one coming to me.\n    The strong winds have been blowing,\n    Trembling comes into my breast,\n    A stranger perhaps is outside,\n    A woman whose sign is the fog,\n    A stranger and yet my young sister,\n    The flower of the divine home-land,\n    The wonderful land of the setting sun\n    Going down into the deep blue sea.\n    You belong to the white ocean of Kane,\n    You are Kau-lana-iki-pokii,\n    The daughter of the sunset,\n    The woman coming in the mist,\n    In the thunder and the flash of lightning\n    Quivering in the sky above.\n    Light falls on the earth below.\n    The sign of the chiefess,\n    The woman high up in the heavens,\n    Kau-lana-iki-pokii,\n    Enter, enter, here am I.\"\n\nThose outside heard the call and understood that Ke-ao-mele-mele knew\nwho they were. They entered and saw her in all the beauty of her high\ndivine blood.\n\nThey kissed. Kau-lana told how she had come. Ke-ao-mele-mele told the\ndragon to go and stay on the mountain by the broken pali at the head of\nNuuanu Valley. So she went to the precipice and became the watchman of\nthat place. She was the first dragon on the islands. She watched with\nmagic power. Later, Mo-o-inanea came with many dragons to watch over the\nislands. Ke-ao-mele-mele taught her young sister the different hulas and\nmeles, so that they were both alike in their power.\n\nWhen the young men heard hula voices in the other houses they thought\nthey would go and see the dancers. At the hour of twilight Waolani shook\nas if in an earthquake, and there was thunder and lightning.\n\nThe young men and Anuenue went to the house and saw the girls dancing,\nand wondered how Kau-lana had come from the far-off land.\n\nKe-ao-mele-mele foretold the future for the young people. She told\nKau-lana that she would never marry, but should have magic medicine\npower for all coming days, and Kahanai should have the power over all\ncustoms of priests and sorcerers and knowledge of sacrifices, and should\nbe the bosom friend of the medicine-goddess. She said that they would\nall go to Waipio, Hawaii. Kane, Kanaloa, and Anuenue approved of her\ncommands.\n\nKe-ao-mele-mele sent Kau-lana to Hawaii to tell Paliula to come and live\nwith them at Waipio and find Kahanai once more. Kau-lana hastened to\nHawaii in her shell boat. She called, \"O my red shell boat of the deep\nblue sea and the black sea, come up to me.\"\n\nThe shell boat appeared on the surface of the sea, floating. The girl\nwas carried swiftly to Hawaii. There she found Waka and Paliula and took\nthem to Waipio. They lived for a time there, then all went to Waolani to\ncomplete the marriage of Ke-ao-mele-mele to Kau-mai-liula.\n\nKane sent Waka and Anuenue for Ku and Hiilei, Hina and Olopana with\nMo-o-inanea to come to Oahu.\n\nMo-o-inanea prepared large ocean-going canoes for the two families, but\nshe and her people went in their magic boats.\n\nMo-o-inanea told them they would never return to these lands, but should\nfind their future home in Hawaii.\n\nWaka went on Ku's boat, Anuenue was with Hina. Ku and his friends looked\nback, the land was almost lost; they soon saw nothing until the\nmountains of Oahu appeared before them.\n\nThey landed at Heeia on the northern side of the Nuuanu precipice, went\nover to Waolani, and met all the family who had come before.\n\nBefore Mo-o-inanea left her land she changed it, shutting up all the\nplaces where her family had lived. She told all her kupua dragon family\nto come with her to the place where the gods had gone. Thus she made the\nold lands entirely different from any other lands, so that no other\npersons but gods or ghosts could live in them.\n\nThen she rose up to come away. The land was covered with rainclouds,\nheavy and black. The land disappeared and is now known as \"The Hidden\nLand of Kane.\"\n\nShe landed on Western Oahu, at Waialua, so that place became the home of\nthe dragons, and it was filled with the dragons from Waialua to Ewa.\n\nThis was the coming of dragons to the Hawaiian Islands.\n\nAt the time of the marriage of Ke-ao-mele-mele and Kau-mai-liula, the\nBeautiful Daughter of Sunset came from the island Hawaii bringing the\ntwo trees Makalei and Makuukao, which prepared cooked food and fish.\nWhen she heard the call to the marriage she came with the trees. Makalei\nbrought great multitudes of fish from all the ocean to the Koo-lau-poko\nside of the island Oahu. The ocean was red with the fish.\n\nMakuukao came to Nuuanu Valley with Kau-lana, entered Waolani, and\nprovided plenty of food.\n\nThen Makalei started to come up from the sea.\n\nKau-lana-iki-pokii told the gods and people that there must not be any\nnoise when that great tree came up from the sea. They must hear and\nremain silent.\n\nWhen the tree began to come to the foot of the pali, the menehunes and\neepas were astonished and began to shout with a great voice, for they\nthought this was a mighty kupua from Kahiki coming to destroy them.\n\nWhen they had shouted, Makalei fell down at the foot of the pali near\nKa-wai-nui, and lies there to this day. So this tree never came to\nWaolani and the fish were scattered around the island.\n\nKau-lana's wrath was very great, and he told Kane and the others to\npunish these noisy ones, to take them away from this wonderful valley of\nthe gods. He said, \"No family of these must dwell on Waolani.\" Thus the\nfairies and the gnomes were driven away and scattered over the islands.\n\nFor a long time the Maiden of the Golden Cloud and her husband, Twilight\nResting in the Sky, ruled over all the islands even to the mysterious\nlands of the ocean. When death came they laid aside their human bodies\nand never made use of them again--but as aumakuas, or ghost-gods, they\nassumed their divine forms, and in the skies, over the mountains and\nvalleys, they have appeared for hundreds of years watching over and\ncheering their descendants.\n\n     NOTE.--See now article on \"Dragon Ghost-gods\" in the Appendix.\n\n\n\n\n                                 XVI\n\n                         PUNA AND THE DRAGON\n\n\nTwo images of goddesses were clothed in yellow kapa cloth and worshipped\nin the temples. One was Kiha-wahine, a noted dragon-goddess, and the\nother was Haumea, who was also known as Papa, the wife of Wakea, a great\nancestor-god among the Polynesians.\n\nHaumea is said to have taken as her husband, Puna, a chief of Oahu. He\nand his people were going around the island. The surf was not very good,\nand they wanted to find a better place. At last they found a fine\nsurf-place where a beautiful woman was floating on the sea.\n\nShe called to Puna, \"This is not a good place for surf.\" He asked,\n\"Where is there a place?\" She answered, \"I know where there is one, far\noutside.\" She desired to get Puna. So they swam way out in the sea until\nthey were out of sight nor could they see the sharp peaks of the\nmountains. They forgot everything else but each other. This woman was\nKiha-wahine.\n\nThe people on the beach wailed, but did not take canoes to help them.\nThey swam over to Molokai. Here they left their surf-boards on the\nbeach and went inland. They came to the cave house of the woman. He saw\nno man inside nor did he hear any voice, all was quiet.\n\nPuna stayed there as a kind of prisoner and obeyed the commands of the\nwoman. She took care of him and prepared his food. They lived as husband\nand wife for a long time, and at last his real body began to change.\n\nOnce he went out of the cave. While standing there he heard voices, loud\nand confused. He wanted to see what was going on, but he could not go,\nbecause the woman had laid her law on him, that if he went away he would\nbe killed.\n\nHe returned to the cave and asked the woman, \"What is that noise I heard\nfrom the sea?\" She said: \"Surf-riding, perhaps, or rolling the maika\nstone. Some one is winning and you heard the shouts.\" He said, \"It would\nbe fine for me to see the things you have mentioned.\" She said,\n\"To-morrow will be a good time for you to go and see.\"\n\nIn the morning he went down to the sea to the place where the people\nwere gathered together and saw many sports.\n\nWhile he was watching, one of the men, Hinole, the brother of his wife,\nsaw him and was pleased. When the sports were through he invited Puna to\ngo to their house and eat and talk.\n\nHinole asked him, \"Whence do you come, and what house do you live in?\"\nHe said, \"I am from the mountains, and my house is a cave.\" Hinole\nmeditated, for he had heard of the loss of Puna at Oahu. He loved his\nbrother-in-law, and asked, \"How did you come to this place?\" Puna told\nhim all the story. Then Hinole told him his wife was a goddess. \"When\nyou return and come near to the place, go very easily and softly, and\nyou will see her in her real nature, as a mo-o, or dragon; but she knows\nall that you are doing and what we are saying. Now listen to a parable.\nYour first wife, Haumea, is the first born of all the other women. Think\nof the time when she was angry with you. She had been sporting with you\nand then she said in a tired way, 'I want the water.' You asked, 'What\nwater do you want?' She said, 'The water from Poliahu of Mauna Kea.' You\ntook a water-jar and made a hole so that the water always leaked out,\nand then you went to the pit of Pele. That woman Pele was very old and\nblear-eyed, so that she could not see you well, and you returned to\nHaumea. She was that wife of yours. If you escape this mo-o wife she\nwill seek my life. It is my thought to save your life, so that you can\nlook into the eyes of your first wife.\"\n\nThe beautiful dragon-woman had told him to cry with a loud voice when he\nwent back to the cave. But when Puna was going back he went slowly and\nsoftly, and saw his wife as a dragon, and understood the words of\nHinole. He tried to hide, but was trembling and breathing hard.\n\n[Illustration]\n\nHis wife heard and quickly changed to a human body, and cursed him,\nsaying: \"You are an evil man coming quietly and hiding, but I heard your\nbreath when you thought I would not know you. Perhaps I will eat your\neyes. When you were talking with Hinole you learned how to come and see\nme.\"\n\nThe dragon-goddess was very angry, but Puna did not say anything. She\nwas so angry that the hair on her neck rose up, but it was like a\nwhirlwind, soon quiet and the anger over. They dwelt together, and the\nwoman trusted Puna, and they had peace.\n\nOne day Puna was breathing hard, for he was thirsty and wanted the water\nof the gods.\n\nThe woman heard his breathing, and asked, \"Why do you breathe like\nthis?\" He said: \"I want water. We have dwelt together a long time and\nnow I need the water.\" \"What water is this you want?\" He said, \"I must\nhave the water of Poliahu of Mauna Kea, the snow covered mountain of\nHawaii.\"\n\nShe said, \"Why do you want that water?\" He said: \"The water of that\nplace is cold and heavy with ice. In my youth my good grandparents\nalways brought water from that place for me. Wherever I went I carried\nthat water with me, and when it was gone more would be brought to me,\nand so it has been up to the time that I came to dwell with you. You\nhave water and I have been drinking it, but it is not the same as the\nwater mixed with ice, and heavy. But I would not send you after it,\nbecause I know it is far away and attended with toil unfit for you, a\nwoman.\"\n\nThe woman bent her head down, then lifted her eyes, and said: \"Your\ndesire for water is not a hard thing to satisfy. I will go and get the\nwater.\"\n\nBefore he had spoken of his desire he had made a little hole in the\nwater-jar, as Hinole had told him, that the woman might spend a long\ntime and let him escape.\n\nShe arose and went away. He also arose and followed. He found a canoe\nand crossed to Maui. Then he found another boat going to Hawaii and at\nlast landed at Kau.\n\nHe went up and stood on the edge of the pit of Pele. Those who were\nliving in the crater saw him, and cried out, \"Here is a man, a husband\nfor our sister.\" He quickly went down into the crater and dwelt with\nthem. He told all about his journey. Pele heard these words, and said:\n\"Not very long and your wife will be here coming after you, and there\nwill be a great battle, but we will not let you go or you will be\nkilled, because she is very angry against you. She has held you, the\nhusband of our sister Haumea. She should find her own husband and not\ntake what belongs to another. You stay with us and at the right time you\ncan go back to your wife.\"\n\nKiha-wahine went to Poliahu, but could not fill the water-jar. She\npoured the water in and filled the jar, but when the jar was lifted it\nbecame light. She looked back and saw the water lying on the ground, and\nher husband far beyond at the pit of Pele. Then she became angry and\ncalled all the dragons of Molokai, Lanai, Maui, Kahoolawe, and Hawaii.\n\nWhen she had gathered all the dragons she went up to Kilauea and stood\non the edge of the crater and called all the people below, telling them\nto give her the husband. They refused to give Puna up, crying out:\n\"Where is your husband? This is the husband of our sister; he does not\nbelong to you, O mischief-maker.\"\n\nThen the dragon-goddess said, \"If you do not give up this man, of a\ntruth I will send quickly all my people and fill up this crater and\ncapture all your fires.\" The dragons threw their drooling saliva in the\npit, and almost destroyed the fire of the pit where Pele lived, leaving\nKa-moho-alii's place untouched.\n\nThen the fire moved and began to rise with great strength, burning off\nall the saliva of the dragons. Kiha-wahine and the rest of the dragons\ncould not stand the heat even a little while, for the fire caught them\nand killed a large part of them in that place. They tried to hide in the\nclefts of the rocks. The earthquakes opened the rocks and some of the\ndragons hid, but fire followed the earthquakes and the fleeing dragons.\nKiha-wahine ran and leaped down the precipice into a fish-pond called by\nthe name of the shadow, or aka, of the dragon, Loko-aka (the shadow\nlake).\n\nSo she was imprisoned in the pond, husbandless, scarcely escaping with\nher life. When she went back to Molokai she meant to kill Hinole,\nbecause she was very angry for his act in aiding Puna to escape. She\nwanted to punish him, but Hinole saw the trouble coming from his sister,\nso arose and leaped into the sea, becoming a fish in the ocean.\n\nWhen he dove into the sea Kiha-wahine went down after him and tried to\nfind him in the small and large coral caves, but could not catch him. He\nbecame the Hinalea, a fish dearly loved by the fishermen of the islands.\nThe dragon-goddess continued seeking, swimming swiftly from place to\nplace.\n\nOunauna saw her passing back and forth, and said, \"What are you\nseeking, O Kiha-wahine?\" She said, \"I want Hinole.\" Ounauna said:\n\"Unless you listen to me you cannot get him, just as when you went to\nHawaii you could not get your husband from Pele. You go and get the vine\ninalua and come back and make a basket and put it down in the sea. After\na while dive down and you will find that man has come inside. Then catch\nhim.\"\n\nThe woman took the vine, made the basket, came down and put it in the\nsea. She left it there a little while, then dove down. There was no\nHinole in the basket, but she saw him swimming along outside of the\nbasket. She went up, waited awhile, came down again and saw him still\nswimming outside. This she did again and again, until her eyes were red\nbecause she could not catch him. Then she was angry, and went to Ounauna\nand said: \"O slave, I will kill you to-day. Perhaps you told the truth,\nbut I have been deceived, and will chase you until you die.\"\n\nOunauna said: \"Perhaps we should talk before I die. I want you to tell\nme just what you have done, then I will know whether you followed\ndirections. Tell me in a few words. Perhaps I forgot something.\"\n\nThe dragon said, \"I am tired of your words and I will kill you.\" Then\nOunauna said, \"Suppose I die, what will you do to correct any mistakes\nyou have made?\"\n\nThen she told how she had taken vines and made a basket and used it.\nOunauna said: \"I forgot to tell you that you must get some sea eggs and\ncrabs, pound and mix them together and put them inside the basket. Put\nthe mouth of the basket down. Leave it for a little while, then dive\ndown and find your brother inside. He will not come out, and you can\ncatch him.\" This is the way the Hinalea is caught to this day.\n\nAfter she had caught her brother she took him to the shore to kill him,\nbut he persuaded her to set him free. This she did, compelling him ever\nafter to retain the form of the fish Hinalea.\n\nKiha-wahine then went to the island Maui and dwelt in a deep pool near\nthe old royal town of Lahaina.\n\nAfter Pele had her battle with the dragons, and Puna had escaped\naccording to the directions of Hinole, he returned to Oahu and saw his\nwife, Haumea, a woman with many names, as if she were the embodiment of\nmany goddesses.\n\nAfter Puna disappeared, Kou became the new chief of Oahu. Puna went to\nlive in the mountains above Kalihi-uka. One day Haumea went out fishing\nfor crabs at Heeia, below the precipice of Koolau, where she was\naccustomed to go.\n\n[Illustration: BREADFRUIT-TREES]\n\nPuna came to a banana plantation, ate, and lay down to rest. He fell\nfast asleep and the watchmen of the new chief found him. They took his\nloin-cloth, and tied his hands behind his back, bringing him thus to\nKou, who killed him and hung the body in the branches of a\nbreadfruit-tree. It is said that this was at Wai-kaha-lulu just below\nthe steep diving rocks of the Nuuanu stream.\n\nWhen Haumea returned from gathering moss and fish to her home in\nKalihi-uka, she heard of the death of her husband. She had taken an\nakala vine, made a pa-u, or skirt, of it, and tied it around her when\nshe went fishing, but she forgot all about it, and as she hurried down\nto see the body of her husband, all the people turned to look at her,\nand shouted out, \"This is the wife of the dead man.\"\n\nShe found Puna hanging on the branches. Then she made that\nbreadfruit-tree open. Leaving her pa-u on the ground where she stood,\nshe stepped inside the tree and bade it close about her and appear the\nsame as before. The akala of which the pa-u had been made lay where it\nwas left, took root and grew into a large vine.\n\nThe fat of the body of Puna fell down through the branches and the dogs\nate below the tree. One of these dogs belonged to the chief Kou. It\ncame back to the house, played with the chief, then leaped, caught him\nby the throat and killed him.\n\n     NOTE.--This is the same legend as \"The Wonderful Breadfruit Tree\"\n     published in the \"Legends of Old Honolulu,\" but the names are\n     changed and the time is altered from the earliest days of Hawaiian\n     lore to the almost historic period of King Kakuhihewa, whose\n     under-chief mentioned in this legend gave the name to Old Honolulu,\n     as for centuries it bore the name \"Kou.\" The legend is new,\n     however, in so far as it gives the account of the infatuation of\n     Puna for Kiha-wahine, the dragon-goddess, and his final escape from\n     her.\n\n\n\n\n                              XVII\n\n                           KE-AU-NINI\n\n\nKu-aha-ilo was a demon who had no parents. His great effort was to find\nsomething to eat--men or any other kind of food. He was a kupua--one who\nwas sometimes an animal and sometimes a man. He was said to be the\nfather of Pele, the goddess of volcanic fires.\n\nNakula-uka and Nakula-kai were the parents of Hiilei, who was the mother\nof Ke-au-nini. Nakula-kai told her husband that she was with child. He\ntold her that he was glad, and if it were a boy he would name him, but\nif a girl she should name the child.\n\nThe husband went out fishing, and Nakula-kai went to see her parents,\nKahuli and Kakela. The hot sun was rising, so she put leaves over her\nhead and came to the house. Her father was asleep. She told her mother\nabout her condition. Kahuli awoke and turning over shook the land by his\nmotion, _i.e._, the far-away divine land of Nuu-mea-lani. He asked his\ndaughter why she had come, and when she told him he studied the signs\nand foretold the birth of a girl who should be named Hina.\n\nKahuli's wife questioned his knowledge. He said: \"I will prepare awa in\na cup, cover it with white kapa, and chant a prayer. I will lift the\ncover, and if the awa is still there I am at fault. If the awa has\ndisappeared I am correct. It will be proved by the awa disappearing that\na girl will be born.\n\n    \"I was up above Niihau.\n    O Ku! O Kane! O Lono!\n    I have dug a hole,\n    Planted the bamboo;\n    The bamboo has grown;\n    Find that bamboo!\n    It has grown old.\n    The green-barked bamboo has a green bark;\n    The white-barked bamboo has a white bark.\n    Fragments of rain are stinging the skin--\n    Rain fell that day in storms,\n    Water pouring in streams.\n    Mohoalii is by the island,\n    Island cut off at birth from the mainland;\n    Many islands as children were born.\"\n\nA girl was born, and the grandparents kept the child, calling her Hina.\nShe cried, and the grandmother took her in her arms and sang:\n\n    \"Fishing, fishing, your father is fishing,\n    Catching the opoa-pea.\"\n\nNakula-kai went down to her home. Her husband returned from fishing. He\nsaid he thought another child was born. He had heard the thunder, but no\nstorm. She told him that a boy was born. Nakula-uka named that boy\nKe-au-miki (stormy or choppy current). Ten days afterward another boy\nwas born. He was named Ke-au-kai (current toward the beach).\n\nThese children had no food but awa. Their hair was not cut. They were\ntaken inside a tabu temple and brought up. Nakula-uka and his wife after\na long time had another girl named Hiilei (lifted like a lei on the\nhead). The grandparents took the child. She was very beautiful and was\nkept tabu. Her husband should be either a king or a male kupua of very\nhigh birth. When she had grown up she heard noises below her woodland\nhome several times, and she was very curious. She was told, \"That comes\nfrom the surf-riding.\"\n\nHiilei wanted to go down and see. The grandmother said, \"Do not go, for\nit would mean your death.\" Once more came the noise, and she was told it\nwas \"spear-throwing.\" The girl wanted to know how that was done. The\ngrandparents warned her that there was great danger, saying: \"The path\nis full of trouble. Dragons lie beside the way. Ku-aha-ilo, the mo-o\n[dragon], is travelling through the sky, the clouds, the earth, and the\nforest. His tongue is thrusting every way to find food. He is almost\nstarved, and now plans to assume his human form and come to\nNuu-mea-lani, seeking to find some one for food. You should not go down\nto the beach of Honua-lewa [the field of sports].\"\n\nBut Hiilei was very persistent, so the grandmother at last gave\npermission, saying: \"I will let you go, but here are my commands. You\nare quite determined to go down, but listen to me. Ku-aha-ilo is very\nhungry, and is seeking food these days. When you go down to the grove of\nkukui-trees, there Ku-aha-ilo will await you and you will be afraid that\nhe will catch you. Do not be afraid. Pass that place bravely. Go on the\nlower side--the valley-side--and you cannot be touched. When that one\nsees you he will change into his god-body and stand as a mo-o. Do not\nshow that you are afraid. He cannot touch you unless you are afraid and\nflee. Keep your fear inside and give 'Aloha' and say, 'You are a\nstrangely beautiful one.' The dragon will think you are not afraid. Then\nthat mo-o will take another body. He will become a great caterpillar.\nCaterpillars will surround you. You must give 'Aloha' and praise. Thus\nyou must do with all the mysterious bodies of Ku-aha-ilo without showing\nany fear. Then Ku-aha-ilo will become a man and will be your husband.\"\n\nSo the girl went down, dressed gorgeously by the grandmother in a skirt\nof rainbow colors, flowers of abundant perfumes--nothing about her at\nfault.\n\nShe came to the kukui grove and looked all around, seeing nothing, but\npassing further along she saw a mist rising. A strong wind was coming.\nThe sun was hot in the sky, making her cheeks red like lehua flowers.\nShe went up some high places looking down on the sea. Then she heard\nfootsteps behind her. She looked back and saw a strange body following.\nShe became afraid and trembled, but she remembered the words of her\ngrandmother, and turned and said, \"Aloha,\" and the strange thing went\naway. She went on and again heard a noise and looked back. A whirlwind\nwas coming swiftly after her. Then there was thunder and lightning.\n\nHiilei said: \"Aloha. Why do you try to make me afraid? Come in your\nright body, for I know that you are a real man.\"\n\nEverything passed away. She went on again, but after a few steps she\nfelt an earthquake. Afraid, she sat down. She saw a great thing rising\nlike a cloud twisting and shutting out the sun, moving and writhing--a\ngreat white piece of earth in front of a whirlwind.\n\nShe was terribly frightened and fell flat on the ground as if dead. Then\nshe heard the spirit of her grandmother calling to her to send away her\nfear, saying: \"This is the one of whom I told you. Don't be afraid.\" She\nlooked at the cloud, and the white thing became omaomao (green).\nResolutely she stood up, shook her rainbow skirt and flowers. The\nperfumes were scattered in the air and she started on. Then the\ndragons, a multitude, surrounded her, climbing upon her to throw her\ndown. Her skin was creeping, but she remembered her grandmother and\nsaid: \"Alas, O most beautiful ones, this is the first time I have ever\nseen you. If my grandmother were here we would take you back to our home\nand entertain you, and you should be my playmates. But I cannot return,\nso I must say 'Farewell.'\"\n\nThen the dragons disappeared and the caterpillars came into view after\nshe had gone on a little way. The caterpillars' eyes were protruding as\nthey rose up and came against her, but she said, \"Aloha.\"\n\nThen she saw another form of Ku-aha-ilo--a stream of blood flowing like\nrunning water. She was more frightened than at any other time, and cried\nto her grandfather: \"E Kahuli, I am afraid! Save my life, O my\ngrandfather!\" He did not know she had gone down. He told his wife that\nhe saw Ku-aha-ilo surrounding someone on the path. He went into his\ntemple and prayed:\n\n    \"Born is the night,\n    Born is the morning,\n    Born is the thunder,\n    Born is the lightning,\n    Born is the heavy rain,\n    Born is the rain which calls us;\n    The clouds of the sky gather.\"\n\nThen Kahuli twisted his kapa clothes full of lightning and threw them\ninto the sky. A fierce and heavy rain began to fall. Streams of water\nrushed toward the place where Hiilei stood fighting with that stream of\nblood in which the dragon was floating. The blood was all washed away\nand the dragon became powerless.\n\nKu-aha-ilo saw that he had failed in all these attempts to terrify\nHiilei. His eyes flashed and he opened his mouth. His tongue was\nthrusting viciously from side to side. His red mouth was like the pit of\nPele. His teeth were gnashing, his tail lashing.\n\nHiilei stood almost paralyzed by fear, but remembered her grandmother.\nShe felt that death was near when she faced this awful body of\nKu-aha-ilo. But she hid her fear and called a welcome to this dragon.\nThen the dragon fell into pieces, which all became nothing. The\nfragments flew in all directions.\n\nWhile Hiilei was watching this, all the evil disappeared and a handsome\nman stood before her. Hiilei asked him gently, \"Who are you, and from\nwhat place do you come?\" He said, \"I am a man of this place.\" \"No,\" said\nHiilei, \"you are not of this land. My grandparents and I are the only\nones. This is our land. From what place do you come?\" He replied: \"I am\ntruly from the land above the earth, and I have come to find a wife for\nmyself. Perhaps you will be my wife.\" She said that she did not want a\nhusband at that time. She wanted to go down to the sea.\n\nHe persuaded her to marry him and then go down and tell her brothers\nthat she had married Ku-aha-ilo. If a boy was born he must be called\nKe-au-nini-ula-o-ka-lani (the red, restful current of the heavens). This\nwould be their only child. He gave her signs for the boy, saying, \"When\nthe boy says to you, 'Where is my father?' you can tell him, 'Here is\nthe stick or club Kaaona and this malo or girdle Ku-ke-anuenue.' He must\ntake these things and start out to find me.\" He slowly disappeared,\nleaving Hiilei alone. She went down to the sea. The people saw her\ncoming, a very beautiful woman, and they shouted a glad welcome.\n\nShe went out surf-riding, sported awhile, and then her grandfather came\nand took her home. After a time came the signs of the birth of a chief.\nHer son was born and named Ke-au-nini. This was in the land\nKuai-he-lani. Kahuli almost turned over. The land was shaken and tossed.\nThis was one of the divine lands from which the ancestors of the\nHawaiians came. Pii-moi, a god of the sun, asked Akoa-koa, the coral,\n\"What is the matter with the land?\" Akoa-koa replied, \"There is a\nkupua--a being with divine powers--being born, with the gifts of\nKu-aha-ilo.\" Pii-moi was said to be below Papaku-lolo, taking care of\nthe foundation of the earth. The brothers were in their temple.\nKe-au-kai heard the signs in the leaves and knew that his sister had a\nchild, and proposed to his brother to go over and get the child. The\nmother had left it on a pile of sugar-cane leaves. They met their sister\nand asked for the child. Then they took it, wrapped it in a soft kapa\nand went back to the temple. The temple drum sounded as they came in,\nbeaten by invisible hands.\n\nThe boy grew up. The mother after a time wanted to see the child, and\nwent to the temple. She had to wait a little, then the boy came out and\nsaid he would soon come to her. She rejoiced to see such a beautiful boy\nas her Ke-au-nini-ula-o-ka-lani. They talked and rejoiced in their\nmutual affection. An uncle came and sent her away for a time. The boy\nreturned to the temple, and his uncle told him he could soon go to be\nwith his mother. Then came an evil night and the beating of the spirit\ndrum. A mist covered the land. There was wailing among the menehunes\n(fairy folk). Ke-au-nini went away covered by the mist, and no one saw\nhim go.\n\nHe came to his grandfather's house, saw an old man sleeping and a\nwar-club by the door. He took this club and lifted it to strike the old\nman, but the old man caught the club. The boy dropped it and tried to\ncatch the old man. The old man held him and asked who he was and to what\nfamily he belonged. The boy said: \"I belong to Kahuli and Kakela, to\nNakula-uka and Nakula-kai. I am the son of Ku-aha-ilo and Hiilei. I have\nbeen brought up by Ke-au-miki and Ke-au-kai. I seek my mother.\"\n\nThe old man arose, took his drum and beat it. Hiilei and her mother came\nout to meet the boy. They put sacrifices in their temple for him and\nchanted to their ancestor-gods:\n\n    \"O Keke-hoa-lani, dwell here;\n    Here are wind and rain.\"\n\nBy and by Ke-au-nini asked his mother, \"Where is my father?\" She told\nhim: \"You have no father in the lands of the earth. He belongs to the\natmosphere above. You cannot go to find him. He never told me the\npathway to his home. You had better stay with me.\" He replied: \"No I\ncannot stay here. I must go to find my father.\" He was very earnest in\nhis purpose.\n\nHis mother said: \"If you make a mistake, your father will kill you and\nthen eat you and take all your lands. He will destroy the forests and\nthe food plants, and all will be devoured by your father. His kingdom is\ntabu. If you go, take great care of the gifts, for with these things\nyou succeed, but without them you die.\" She showed him the war-club and\nthe rainbow-girdle, and gave them into his care. The boy took the gifts,\nkissed his mother, went outside and looked up into the sky.\n\nHe saw wonderful things. A long object passed before him, part of which\nwas on the earth, but the top was lost in the clouds. This was\nNiu-loa-hiki, one of the ancestor-gods of the night. This was a very\ntall cocoanut-tree, from which the bark of cocoanuts fell in the shape\nof boats. He took one of these boats in his hands, saying, \"How can I\nride in this small canoe?\"\n\nHe went down to the sea, put the bark boat in the water, got in and\nsailed away until the land of Nuu-mea-lani was lost. His uncle,\nKe-au-kai, saw him going away, and prayed to the aumakuas (ancestral\nghost-gods) to guard the boy. The boy heard the soft voice of the\nfar-off surf, and as he listened he saw a girl floating in the surf. He\nturned his boat and joined her. She told him to go back, or he would be\nkilled. She was Moho-nana, the first-born child of Ku-aha-ilo.\n\nWhen she learned that this was her half-brother, she told him that her\nfather was sleeping. If he awoke, the boy would be killed.\n\nThe boy went to the shore of this strange land. Ku-aha-ilo saw him\ncoming, and breathed out the wind of his home against the boy. It was\nlike a black whirlwind rushing to the sea.\n\nThe boy went on toward his father's tabu place, up to Kalewa, in the\nface of the storm. He saw the tail of Ku-aha-ilo sweep around against\nhim to kill him. He began his chants and incantations and struck his\nwar-club on the ground. Lava came out and fire was burning all around\nhim. He could not strike the tail, nor could the tail strike him.\nKu-aha-ilo sent many other enemies, but the war-club turned them aside.\nThe earth was shaking, almost turning upside down as it was struck by\nthe war-club. Great openings let lava fires out. Ku-aha-ilo came out of\nhis cave to fight. His mouth was open, his tongue outstretching, his\neyes glaring, but the boy was not afraid. He took his club, whirled it\nin his hand, thinking his father would see it, but his father did not\nsee it. The boy leaped almost inside the mouth and struck with the club\nup and down, every stroke making an opening for fire.\n\nThe father tried to shut his mouth, but the boy leaped to one side and\nstruck the father's head. The blow glanced aside and made a great hole\nin the earth, which let out fire. The dragon body disappeared and came\nback in another form, as a torrent of blood. Ke-au-nini thrust it aside.\n\nThen a handsome man stood before him with wild eyes, demanding who he\nwas. Ku-aha-ilo had forgotten his son, and the miraculous war-club which\nhe had given to Hiilei, so he began to fight with his hands. Ke-au-nini\nlaid his club down. The father was near the end of his strength, and\nsaid, \"Let our anger cease, that we may know each other.\" The boy was\nvery angry and said: \"You have treated me cruelly, when I only came to\nsee you and to love you. You would have taken my young life for\nsacrifice. Now you tell me you belong to the temple of my ancestors in\nNuu-mea-lani.\" Then he caught his father and lifted him up. He tossed\nhim, dizzy and worn out, into the air, and catching the body broke it\nover his knee. Ku-aha-ilo had killed and eaten all his people, so that\nno one was left in his land. The boy's sister saw the battle and went\naway to Ka-lewa-lani (the divine far-away cloud-land).\n\nKe-au-nini returned on his ocean journey to Nuu-mea-lani. The uncle saw\na mist covering the sea and saw the sign of a chief in it, and knew that\nthe boy was not dead, but had killed Ku-aha-ilo. The boy came and\ngreeted them and told the story. He remained some time in the temple and\ndreamed of a beautiful woman.\n\nThe brothers talked about the power of Ke-au-nini who had killed his\nfather, a man without parents, part god and part man. They thought he\nwould now kill them. Ke-au-nini became pale and thin and sick, desiring\nthe woman of his dream. Finally he told the brothers to find that woman\nor he would kill them.\n\nKe-au-kai told him that he would consult the gods. Then he made a red\nboat with a red mast and a red sail and told Ke-au-miki to go after\nHiilei, their sister.\n\nHiilei came down to stay with her son while the brothers went away to\nfind the girl. Ke-au-kai (broad sea-current) said to Ke-au-miki\n(chopped-up current): \"You sit in front, I behind. Let this be our law.\nYou must not turn back to look at me. You must not speak to me. I must\nnot speak to you, or watch you.\"\n\nKe-au-miki went to his place in the boat. The other stood with one foot\nin the boat and one on the land. He told the boy they would go. If they\nfound a proper girl they would return; if not, they would not come back.\nThey pushed the boat far out to sea by one paddle-stroke. Another stroke\nand land was out of sight. Swiftly leaped the boat over the ocean.\n\nThey saw birds on the island Kaula. One bird flew up. Heavy winds almost\nupset the boat and filled it with water up to their chins. They caught\nthe paddles, bailing-cups, and loose boards for seats, and held them\nsafe.\n\nThe wind increased like a cyclone over them. Thus in the storm they\nfloated on the sea. Ke-au-nini by his sorcery saw the swamped canoe. He\nran and told his mother. She sent him to the temple to utter\nincantations:\n\n    \"O wind, wini-wini [sharp-pointed];\n    O wind full of stinging points;\n    O wind rising at Vavau,\n    At Hii-ka-lani;\n    Stamped upon, trodden upon by the wind.\n    Niihau is the island;\n    Ka-pali-kala-hale is the chief.\"\n\nThis chant of Ke-au-nini reached Ke-au-kai, and the wind laid aside its\nanger. Its strength was made captive and the sea became calm.\n\nThe boat came to the surface, and they bailed it out and took their\nplaces. Ke-au-kai said to his brother: \"What a wonderful one is that boy\nof ours! We must go to Niihau.\" They saw birds, met a boat and\nfisherman, and found Niihau. When the Niihau people saw them coming on a\nwonderful surf wave, they shouted about the arrival of the strangers.\nThe chief Ka-pali-kala-hale came down as the surf swept the boat inland.\nHe took the visitors to his house and gave gifts of food, kapas, and\nmany other things. Then they went on their way. When they were between\nNiihau and Kauai, the wind drove the boat back. A whirlwind threw water\ninto the boat, swamping it. It was sinking and all the goods were\nfloating away.\n\nKe-au-nini again saw the signs of trouble and chanted:\n\n    \"The wind of Kauai comes; it touches; it strikes;\n    Rising, whirling; boat filled with water;\n    The boat slipping down in the sea;\n    The outrigger sticks in the sand.\n    Kauai is the island;\n    Ka-pali-o-ka-la-lau is chief.\"\n\nThe sea became calm. The boat was righted and the floating goods were\nput in. They met canoes and went on a mighty surf wave up the sands of\nthe beach.\n\nThe people shouted, \"Aloha!\" The chiefess of that part of Kauai was\nsurf-riding and heard the people shouting welcome, so she came to land\nand found the visitors sitting on the sand, resting. She took them to\nthe royal home. All the people of Kauai came together to meet the\nstrangers, making many presents.\n\nThe brothers found no maids sufficiently perfect, so they crossed over\nto Oahu, meeting other trials. At last they went to Hawaii to the place\nwhere Haina-kolo lived, a chiefess and a kua (goddess).\n\nThis was above Kawaihae. They went to Kohala, seeking the dream-land of\nKe-au-nini, and then around to Waipio Valley. There they saw a rainbow\nresting over the home of a tabu chief, Ka-lua-hine. They landed near the\ndoor of the Under-world. This entrance is through a cave under water.\nThere they saw the shadow of Milu, the ruler of the dead. Milu's people\ncalled out, \"Here are men breaking the tabu of the chief.\" Olopana, a\nvery high chief, heard the shouts while he was in the temple in the\nvalley. He saw the visitors chased by the people, running here and\nthere. Haina-kolo, his sister, was tabu. Watchmen were on the outside of\nher house. They also saw the two men and the people pursuing, and told\nHaina-kolo, and she ordered one of the watchmen to go out and say to the\nstrangers, \"Oh, run swiftly; run, run, and come inside this temple!\"\nThey heard and ran in. The people stopped on the outside of the wall\naround the house. This was a tabu drum place, and not a temple of\nsafety.\n\nOlopana was in the heiau (temple) Pakaalana. Haina-kolo asked who they\nwere. They said they were from Hawaii. She said, \"No, you have come from\nthe sea.\" Hoo-lei-palaoa, one of her watchmen, called, and men came and\ncaught the two strangers, taking them to Olopana, who was very angry\nbecause they had come into the temple of his sister. So he ordered his\nmen to take them at once and carry them to a prison house to die on the\nmorrow. He said if the prisoners escaped, the watchmen should die and\ntheir bodies be burned in the fire. Toward morning the two prisoners\ntalked together and uttered incantations. Ke-au-nini saw by the signs\nthat they were in some trouble and chanted in the ears of the watchmen:\n\"They shall not die. They shall not die.\"\n\nThe watchmen reported to Olopana what they had heard, then returned to\nwatch. The moon was rising and the two prisoners were talking. Ke-au-kai\ntold his brother to look at the moon, saying: \"This means life. The\ncloud passes, morning comes.\" Ke-au-kai prayed and chanted. The watchmen\nagain reported to Olopana, giving the words of the chant. In this chant\nthe family names were given. Olopana said: \"These are the names of my\nmother's people. My mother is Hina. Her sister is Hiilei. Her brothers\nare Ke-au-kai and Ke-au-miki. They were all living at Kuai-he-lani. Hina\nand her husband Ku went away to Waipio. There she had her child,\nHaina-kolo.\"\n\nOlopana sent messengers for Hina, who was like the rising moon, giving\nlife, and for her husband Ku, who was at Napoopoo, asking them to come\nand look at these prisoners. They ran swiftly and arrived by daylight.\nHina had been troubled all night. Messengers called: \"Awake! Listen to\nthe chant of the prisoners, captured yesterday.\" And they reported the\nprayers of Ke-au-kai. Hina arose and went to the heiau (temple) and\nheard the story of her brothers, who came also with the warriors.\nOlopana heard Hina wailing with her brothers, and was afraid that his\nmother would kill him because he had treated his visitors so badly. The\nstrangers told her they had come to find a wife for Ke-au-nini. They had\nlooked at the beautiful women of all the islands and had found none\nexcept the woman at Waipio. Then they told about the anger of the\npeople, the pursuit, and their entrance into the tabu temple.\n\nHina commanded Olopana to come before them. He took warriors and chiefs\nand came over to the temple and stood before his parents. Hina\npronounced judgment, saying: \"This chief shall live because he sent for\nme. The chiefs and people who pursued shall die and be cooked in the\noven in which they thought to place the strangers.\"\n\nKu's warriors captured Olopana's men and took them away prisoners, but\nOlopana was spared and made welcome by his uncle. And they all feasted\ntogether for days. Then the brothers prepared to go after Ke-au-nini.\n\nOne man who heard the wailing of the brothers and knew of the coming of\nHina went to his house, took his wife and children and ran by way of\nHilo to Puna-luu. It was said this man took his calabash to get water at\nthe spring Kauwila, and an owl picked a hole in it and let the water\nout. For this the owl was injured by a stone which was thrown at him,\nand he told the other birds. They said he was rightly punished for his\nfault.\n\nThe brothers found their red boat, launched it, and bade farewell to the\nchief's people and lands. They returned to Kuai-he-lani, like a flash of\nlightning speeding along the coast from south to west. The boy in the\ntemple saw them in their swift boat. He told Hiilei and prepared for\ntheir coming. They landed, feasted, and told their story. Then they\nprepared for their journey to Waipio. Their boat was pulled by fish in\nplace of boatmen, and these disappeared upon arrival at Hawaii.\nKe-au-kai went first to meet Olopana, who ran down to see Ke-au-nini and\nasked how he came. Ke-au-nini said, \"There was no wandering, no\nmurmuring, no hunger, no pinched faces.\"\n\nThen they feasted while over them thunder and lightning played and mist\ncovered the house. Awa was thrown before the spirit of the thunder and\nthey established tabus.\n\nOlopana had trouble with his priests and became angry and wanted to\npunish them because they did not know how to do their work so well as\nKe-au-nini. They could make thunder and lightnings and earthquakes, but\nKe-au-nini blew toward the east and something like a man appeared in a\ncloud of dust; he put his right hand in the dust and began to make land.\nOlopana saw this and thought it was done by the kahunas (priests) and so\nhe forgave them, thinking they had more power than Ke-au-nini. Later he\nordered them to be killed and cooked. Olopana asked Ke-au-nini, \"Which\nof the tabu houses do you wish to take as your residence?\" Ke-au-nini\nreplied: \"My house is the lightning, the bloody sky, or the dark cloud\nhanging over Kuai-he-lani, down the ridge or extending cape Ke-au-oku,\nwhere Ku of Kauhika is, where multitudes of eyes bend low before the\ngods. The house of my parents--there is where I dwell. You have heard of\nthat place.\"\n\nOlopana was greatly astonished, bowed his head and thought for a long\ntime, then said: \"We will set apart our tabu days for worship, and I\nwill see your tabu place--you in your place and I outside. When you are\nthrough your days of tabu you must return and we will live together.\"\n\nKe-au-nini raised his eyes and spoke softly to the clouds above him: \"O\nmy parents, this my brother-in-law wishes to see our dwelling-place,\ntherefore call Ke-au-kai to send down our tabu dwelling-place.\"\n\nKe-au-kai was near him, and said: \"We had very many troubles on the\nocean in coming after the one whom you want for your wife. You aided us\nto escape; perhaps the old man in the skies will hear you if you call.\"\nThen Ke-au-nini turned toward the east:\n\n    \"Ke-au-nini has his home,\n    His home with his mother.\n    Hiilei, the wife,\n    She was the child of Nakula-uka,\n    The first-born Kakela.\n    The cheeks grow red;\n    And the eyes flash fire.\n    In the Lewa-lani (heavens),\n    The very heart of the lightning,\n    A double rainbow is high arched.\n    The voice of the Kana-mu are heard.\n    Calling and crying are the Kana-wa.\n    [The Kana-mu and the Kana-wa were companies of little people,\n    _i.e._, fairies.]\n    I continually call to you, O little ones,\n    Come here with the white feathers,\n    Let feathers come here together;\n    Let all the colors of the tortoise-back\n    Gather and descend;\n    Let all the posts stand strong;\n    Braced shall be the house;\n    Fasten in also the smoke-colored feathers;\n    Work swiftly and complete our tabu house.\"\n\nThen the darkness of evening came, and in the shadows the little people\nlabored in the moonless night. Soon their work was done, the house\nfinished, and a sacred drum placed inside. When the clear sky of the\nmorning rested over, and the sun made visible the fairy home in the\nearly dawn, the people cried out with wonder at the beautiful thing\nbefore them. There stood a house of glowing feathers of all colors.\nPosts and rafters of polished bones shone like the ivory teeth of the\nwhale, tinted in the smoke of a fire. Softly swayed the feathered thatch\nin a gentle breeze, rustling through the surrounding cocoa-trees. Most\nbeautiful it was, as in the chant of Lilinoe:\n\n    \"Hulei Lilinoe me Kuka-hua-ula;\n    Hele Hoaheo i kai o Mokuleia.\"\n\n    \"Lifted up, blown by the wind are\n    The falls down to the sea of Mokuleia.\"\n\nKe-au-nini told his brother-in-law, \"Oh, my brother, look upon my tabu\ndwelling-place as you wished.\"\n\nOlopana was very curious, and asked, \"How many people are needed to make\na house like this so quickly?\" Ke-au-nini laughed and said, \"You have\nseen my people: there are three of us who built this house--I, the\nchief, and my two friends.\"\n\nHe did not give the names of the little people, Kana-mu and Kana-wa, who\nwere really great multitudes, like the menehunes who made the ditch at\nWaimea, Kauai. They were the one-night people. All this work was\nfinished while they alone could see clearly to use their magic powers.\n\nInside the house lay soft mats made from feathers of many birds, and\nsleeping-couches better than had ever been seen before. Ke-au-nini said\nto his brother-in-law: \"We are now ready to have the tabu of our house.\nMy parents will enter with me.\"\n\nOlopana asked his kahunas if it were right for the parents to stay with\nthe chief during a tabu, under the law of their land. The priests\nconsulted and told Olopana that this was all right. They had no power to\nforbid. The parents had divine power, so also the boy, both alike, and\ncould dwell together without breaking tabu. Then they said, \"If you\nforbid, you will be landless.\"\n\nKe-au-kai and Ke-au-miki entered the house with their young chief.\nKe-au-miki beat the sacred drum, announcing the tabu. They poured and\ndrank awa, ate sugar-cane and chanted softly to the rhythm of the drum.\nOlopana was filled with jealousy because all was hidden from him. He did\nnot know what a drum was. He had only known a time of tabu, but not the\nsecret drum, and the soft chant.\n\nDuring the ten days' tabu Ke-au-nini did not see his wife, but remained\nshut in his place. Olopana called for all the people to bring presents.\nWhen the tabu was over and the temple door opened, Ke-au-nini and\nHaina-kolo prepared for the marriage.\n\nAll the people came bringing feather mats, food, fish, and awa, which\nhad been growing on a tree. Hamakua sent food and fish; Hilo sent olona\nand feathers; Puna sent mats and awa from the trees; Kau sent kapa; Kona\nsent red kapas; Kohala sent its wonderful noted sweet potatoes. The\nyoung chiefess appeared before all the people, coming from her tabu\nplace, and she saw all the fine presents, and a great cocoanut-leaf\nlanai (porch) prepared by her brother. She came there before her parents\nand brother. They were waiting for Ke-au-nini, who delayed coming.\nOlopana asked his priests: \"Why does the young chief fail to appear? We\nare all ready for the marriage feast.\" The priest said to Olopana: \"Do\nyou think that you can treat this man as one of us? He is a god on his\nfather's side and also on his mother's. He is very high. It is on his\nmother's side that you are related. You should go to him with a\nsacrifice. Take a black pig, a cup of awa, a black chicken, and a\ncocoanut. If we do not do these things we shall not know where he is\nstaying, for he is under the care of the gods. Now is the right time to\ngo with the offering. Go quickly. The sun is rising high in the sky.\"\n\nOlopana quickly gathered the offerings and went away to sacrifice before\nKe-au-nini. He called him thus:\n\n    \"Rise up! Let your strength look inland;\n    Let your might look toward the sea;\n    Let your face look upward;\n    Look up to the sun over your head;\n    The strange night has passed. Awake!\n    Here are the offerings,--\n    Food for the gods:\n    Let life come!\"\n\nHe set the pig free and it ran to the feet of Ke-au-nini. The chicken\ndid the same, and the other offerings were laid before the door. Olopana\nwent back. Ke-au-nini and his uncles awoke. He said to them: \"Now the\ntabu is lifted. Now the hour of the marriage has come. We must prepare\nto go down to the sea. We shall see the sports of this land. Soon we\nshall meet the priests and the people.\"\n\nThey arose and opened their bundles of kapa, very fine and soft for red\nmalos (girdles) for the uncles. Ke-au-nini put on his malo, called\nKe-kea-awe-awe-ula (the red girdle with long ends, shaded in the tints\nof the rainbow) and his red feather cloak and his red feather helmet,\nnodding like a bird. His skin, polished and perfumed, shone\nresplendently. He was most gorgeous in his appearance.\n\nWhen he went out of his house, thatched with bird feathers and built of\npolished bones, darkness spread over the sky. The voices of the little\nfairies, the Kana-mu and Kana-wa were heard. The people in the great\ncocoanut lanai were filled with wonder, for they had never seen darkness\ncome in this way. It was like the sun eclipsed. When Ke-au-nini and his\ncompanions entered the lanai, the darkness passed away and all the\npeople saw them in their splendor. The chiefs opened a way for the\nthree. Ke-au-miki came in first and the people thought he was the\nhusband, but when Ke-au-kai came they said, \"This one is more\nbeautiful,\" and when Ke-au-nini passed before them they fell on their\nfaces, although he had a gauze kapa thrown over him. He passed on\nbetween rows of chiefs to the place of marriage. His uncles stepped\naside, and then he threw off his thin kapa and the people shouted again\nand again until the echoes shook the precipices around the valley.\n\n[Illustration: A YOUNG CHIEF OF HAWAII]\n\nThen Haina-kolo came out of her house near by and was guided to the side\nof her husband. As she saw him her heart melted and flowed to him like\nthe mingling of floating sea-mosses. Olopana arose and said: \"O chiefs\nand people, I have been asked to come here to the marriage of my sister\nwith one whom she has met in dreams and loved. I agree to this wedding.\nOur parents approve, and the gods have given their signs. Our chiefess\nshall belong to the stranger. You shall obey him. I will do as he may\ndirect. They shall now become husband and wife.\"\n\nThe people shouted again and again, saying, \"This is the husband of our\nchiefess.\" Then began the hookupu. Six districts brought six piles of\nofferings. There were treasures and treasures of all kinds. Then came\nthe wonderful feast of all the people.\n\nThe fish companions of Ke-au-nini, who had drawn his boat from\nKuai-he-lani, wanted Haina-kolo for themselves. While they were at the\nfeast they found they could not get her, and they grew cold and ashamed\nand angry. Soon they broke away from the feast. Moi and Uhu ran away to\nthe sea and returned to their homes. Niu-loa-hiki (a great eel) looked\nat Ke-au-nini and said: \"You are very strange. I thought I should have\nmy reward this day, but the winning has come to you. I am angry, because\nyou are my servant. It is a shame for the chiefs of Hawaii to let you\nbecome their ruler.\" His angry eyes flashed fire, he opened his mouth\nand started to cry out again, but the people saw him and shouted: \"Look,\nlook, there is an eel that comes to the land. He runs and dives into the\nsea. This eel, Niu-loa-hiki, is more evil than any other of all the\nfamily of eels.\"\n\nThen all the fish ran off angry at this failure and gathered in the sea\nfor consultation. Uhu said he would return at once to Makapuu. He was\nthe Uhu who had the great battle with Kawelo when he was caught in a\nnet. Moi went to the rough water outside the harbor. Kumunuiaiake went\nto Hilo. He was the huge fish with which Limaloa had a great battle when\nhe came to visit Hawaii. He was killed by Limaloa. Hou and Awela went\nwherever they could find a ditch to swim in.\n\nThe people feasted on the mullet of Lolakea and the baked dogs of Hilo\nand the humpbacked mullet of Waiakea and all the sweet things of Hawaii.\nThen the sports commenced and there was surf-riding, dancing, wrestling,\nand boxing.\n\nKawelo-hea, the surf-rider of Kawa in Oahu, was the best surf-rider.\nHina-kahua, the child of the battling-places of Kohala, was the\nbest boxer. Pilau-hulu, the noted boy of Olaa, was the best\npuhenehene-player. Lilinoe was the best konane-player. Luu-kia was the\nbest kilu-player. She was a relative of Haina-kolo.\n\nWhen the sports were over they returned to the chief's house and slept.\nHaina-kolo was one who did not closely adhere to the tabu. She ate the\ntabu things, which were sacred, belonging to the gods, such as bananas\nand luau. Ke-au-nini had always carefully, from his birth to\nmarriage-day, observed the tabu, but, following the example of his wife,\nsoon laid aside his carefulness, and lived in full disregard of all\nrestraint for a time.\n\nThen Ke-au-nini left Haina-kolo and returned to Kuai-he-lani because\ndissensions arose between them on account of their wrong-doing.\n\nHe did not tell his wife or friends, or even his uncles, but he took his\ncocoanut-boat to go back to his home secretly. When he was far out in\nthe ocean his sister saw him from her home in Lewa-lani (the blue sky).\nShe sent Kana-ula, her watchman, to go out and guard him and bring him\nto her. Kana-ula was a strong wind blowing with the black clouds which\nrise before a storm.\n\nIn a little while the watchman saw Ke-au-nini off Kohala, and by his\ngreat strength lifted Ke-au-nini and placed him on Kuai-he-lani, where\nhe saw his mother and relatives. Then he went up to Lewa-lani to his\nsister and dwelt with her to forget his love for Haina-kolo.\n\nHaina-kolo had a great love for her husband, never making any trouble\nbefore they separated. Her love for him was burning and full of passion,\nwhile she grieved over his disappearance. She soon had a child. The\npriests living in the heiau (temple), Pakaalana, beat their drums, and\nall Waipio knew that a chief was born.\n\nHaina-kolo began to go about like one crazed, longing to see the eyes of\nher husband. She took her child and launched out in the ocean. The boat\nin which she placed the child was the long husk of a cocoanut. She held\nfast to this and swam and floated by its side. When they had gone far\nout in the sea a great wind swept over them and upon them, driving them\nfar out of sight of all land. She looked only for death. This wind was\nKana-ula, and had been sent by Moho, who was very angry at the girl for\nviolating the tabu of the gods and eating the things set apart for the\ngods. This wind was to blow her far away on the ocean until death came.\n\nWhen Haina-kolo had been blown a little way she prayed and moved her\nfeet, turning toward the place where she had rejoiced with her husband.\nThen she offered another prayer and began to swim, but was driven out of\nsight of land. The wind ceased, its anger passed away, and a new land\nappeared. She swam toward this new land. Lei-makani, the child, saw this\nland, which was the high place of Ke-ao-lewa, and chanted:\n\n    \"Destroy the first kou grove;\n    Destroy the second kou grove;\n    Open a wonderful door in the evening;\n    Offer your worship.\n    Return, return, O bird!\"\n\nThe mother said: \"No, my child, that is not a bird. Oh, my child, that\nis Ke-ao-lewa, the land where we shall find a shore.\"\n\nBut she went on patiently, swimming by the capes of Kohala, and came\nnear to the places of noted surf and was almost on the land. Moho saw\nher still swimming and sent another wind servant, Makani-kona, the south\nwind, to drive her again out in the ocean. This south wind came like a\nwhirlwind, sweeping and twisting over the waves, sending Haina-kolo far\nout in the tossing sea. He thought he had killed her, so he went back\nto Moho.\n\nMoho asked him about his journey over the seas. He replied, \"You sent me\nto kill, and that I did.\" She was satisfied and ceased her vigilance.\nTired and suffering, Haina-kolo and her child floated far out in the\nocean, too weary to swim. Then Lei-makani saw Ke-ao-lewa again lifted up\nand spread out like the wings of a floating bird. Help came to her in a\ngreat shark, Kau-naha-ili-pakapaka (Kau-naha, with a rough skin),\nbelonging to the family of Pii-moi, one of the relatives of Ku, who swam\nup to her and carried her and the child until he was tired. Haina-kolo\nwas rested and warmed by the sun. She saw that her shark friend was\ngrowing weak, so she called to the sun, \"O sun, go on your way to the\nland of Ka-lewa-nuu, and tell Ke-au-nini that we are here at the cape of\nKa-ia.\"\n\nThe sun did not hear the cry from the sea. She called again, using the\nsame words. The sun heard this call of Haina-kolo and went on to the\nplace where Ke-au-nini was staying and called to him, \"O Ke-au-nini,\nyour wife is near the cape of Ka-ia.\"\n\nMoho heard the call. She was playing konane with her brother. She made a\nnoise to confuse the words of the sun, and said to her brother, \"O ke ku\nkela, o ka holo keia. Niole ka luna, kopala ka ele, na ke kea ka ai.\"\n\"Take this one up. Let that one move. Take that up slowly. The black is\nblotted out, the white wins.\"\n\nThen the sun called again, saying the same words, and Ke-au-nini heard,\nleaped up and left his sister, and went down to Kuai-he-lani and entered\nthe temple, where he was accustomed to sleep, and fell as one dead.\nWhile he was reclining, his spirit left his body and went down to Milu\nand stayed there a long time.\n\nHaina-kolo was very near the land in the afternoon. Soon they came to\nthe beach. There she dug a little hole for her child and laid him in his\nlittle boat in it and went up the path like a crazy person to the top of\nthe high precipices of Ka-hula-anu (the cold dancing) and began to eat\nfruit growing on the trees. She clothed herself in leaves, then rushed\ninto the forest.\n\nLei-makani was still floating where his mother had left him, near a\nplace where the servants of Luu-kia went fishing every morning to get\nthe food loved by the chiefs. Two men, Ka-holo-holo-uka and\nKa-holo-holo-kai, had come down for Luu-kia, carrying a net. They threw\ntheir net over the water and the child floated into it. They thought\nthey had a great fish. They carried the net up on the beach and found\nthe boy. It was a little dark, and hard to see what they were catching.\nOne called to the other, \"What have we caught this morning?\" The other\nsaid: \"I thought we had a great fish, but this is a child. I will take\nthis child to my home.\" The other said, \"No--This is a fish.\" So they\nhad a quarrel until the sun rose. Then they went up to the village.\n\nKa-holo-holo-uka told his wife, \"We have a child.\" Then he told her how\nthey had caught Lei-makani. They talked loudly. This chiefess heard\ntheir noisy clamor and asked her servant, \"What's the trouble with these\nnoisy ones?\" They told her and she wanted that child brought to her, and\ncommanded Maile-lau-lii (small leaf maile) to go and get it. He took it\nto Luu-kia, who marked its wonderful beauty. She sent for the fishermen\nto tell her how they got the child. They told her about the fishing.\n\nShe wanted to know who were the parents. They said: \"We do not know.\nThis may be the child of Haina-kolo, for we know she has disappeared\nwith her child. She may be dead and this may be her boy.\"\n\nLuu-kia said, \"You two take the child, and I will give the name,\nLopa-iki-hele-wale [going without anything]. Then you care for it until\nit grows up.\"\n\nThey took the child to the land of Opaeloa, as a good place to bring it\nup. The fishermen said to Luu-kia, \"Will you provide food, fish, and\nclothing?\" She said, \"Yes.\" They thought the child would not understand,\nbut it knew all these words. The fisherman and his wife took the child\naway. Waipio Valley people were surrounded by precipices, but the gods\nof Waipio watched all the troubles by sending messengers to go over to\nthe upland and follow Haina-kolo.\n\nKu and Hina and Olopana were burdened by the loss of Haina-kolo and\nLei-makani, so they went to the temple at Pakaalana, where the uncles of\nKe-au-nini were staying. There they consulted the gods with signs and\nsorceries.\n\nThey sent Ke-au-miki to get some little stones at Kea-au, a place near\nHaena. His brother said: \"Get thirteen stones--seven white and six\nblack. Make them fast in a bundle, so they cannot be lost, then come\nback by Pana-ewa and get awa (_piper methysticum_) which man did not\nplant, but which was carried by the birds to the trees and planted\nthere. Then return this evening and we will study the signs.\" Ke-au-miki\nwent up the pali (precipice) and hastened along the top running and\nleaping and flying over Hamakua to Hilo.\n\nThe Hilo palis were nothing to this man as he sped swiftly over the\ngulches until he came to the Wailuku River guarded by the kupua\nPili-a-mo-o, who concealed the path so that none could find it until a\nprice was paid. The dragon covered the path with its rough skin.\n\nKe-au-miki stood looking for a path, but could only see what seemed to\nbe pahoehoe lava. The tail of the dragon was like a kukui-tree-trunk\nlying in the water. He saw the tail switching and rising up to strike\nhim. Then he knew that this was a kupua. The tail almost struck him on\nthe head. He called to Kahuli in Kuai-he-lani, who sent a mighty wind\nand hurled aside the waters, caught up the body of the dragon and let it\nfall, smashing it on the rocks, breaking the beds of lava.\n\nThen Ke-au-miki rushed over the river and up the precipices, speeding\nalong to Pa-ai-ie, where the long ohia point of Pana-ewa is found, then\nturned toward the sea and went to Haena, to the place where the little\nstones aala-manu are found. He picked up the stones and ran to Pana-ewa\nand got the awa hanging on the tree, tied up the awa and stones and\nhurried back. He crossed the gulch at Konolii and met a man,\nLolo-ka-eha, who tried to take the awa away from him. He was a robber.\nWhen they came face to face, Ke-au-miki caught the man with his hand,\nhurled him over the precipice and killed him. When he saw that this man\nwas dead, he ran as swiftly as the wind until he met a very beautiful\nwoman, Wai-puna-lei. She saw him and asked him to be her husband, but\nhe would not stop. He crossed Hilo boundaries to Hamakua, to the place\nwhere the kapa-trees were growing, as the sun was going down over the\npalis. He came to the temple door and laid down his burden.\n\n[Illustration: THE HOME OF THE DRAGONS NEAR HILO]\n\nThen Ke-au-kai said: \"This is my word to all the people: Prepare the awa\nwhile I take the little stones, pour awa into a cup: I will cover it up\nand we will watch the signs. If, while I chant, the bubbles on the awa\ncome to the left side, we will find Haina-kolo. If they go to the right,\nshe is fully lost. Let all the people keep silence; no noise, no running\nabout, no sleeping. Watch all the signs and the clouds in the heavens.\"\n\nThen he chanted:\n\n    \"O Ku and Kane and Kanaloa,\n    Let the magic power come.\n    Amama ua noa.\n    Tabu is lifted from\n    My bird-catching place for food.\n    You are a stranger, I am a resident.\n    Let the friend be taken care of.\n    United is the earth of the tabu woman. Amama.\"\n\nThe bubbles stood on the right side, and the priest said, \"We shall\nnever find Haina-kolo; the gods have gone away.\" Olopana said: \"I am\nmuch troubled for my brother and sister, and that child I wanted for the\nchief of this land. I do not understand why these things have come to\nus.\"\n\nAll the people were silent, weeping softly, but Ke-au-kai and his\nbrother were not troubled, for they knew their chief and wife were in\nthe care of the aumakuas.\n\nWhen Lei-makani had grown up, Luu-kia took him as her husband. He went\nsurf-riding daily. She was very jealous of Maile, who would often go\nsurf-riding with him. Lei-makani did not care for her, for he knew she\nwas a sister of his mother although she had a child by him. One day,\nwhen he went with Maile, Luu-kia was angry and caught that child and\nkilled it by dashing it against a stone.\n\nThe servants went down to the beach, waiting for Lei-makani to come to\nland. Then they told him about the death of his child and their fear for\nhim if he went up to the house with Maile. Lei-makani left his\nsurf-board and went to the house weeping, and found the child's body by\nthe stone. He took a piece of kapa and wrapped it up, carrying the\nbroken body down to a fountain, where he cleansed it and offered chants\nand incantations until the child became alive. His mother, Haina-kolo,\nheard the following chants and came to her son, for the voice was\ncarried to her by kupuas who had magic powers. The child's name was\nLono-kai. He wrapped it again in soft warm kapas and chanted while he\nwashed the child, naming the fountain Kama-ahala (a child has passed\naway):\n\n    \"Kama-ahala smells of the blood;\n    The sick smell of the blood rises.\n    Washed away in the earth is the blood;\n    Hard is the red blood\n    Warmed by the heat of the heavens,\n    Laid out under the shining sky.\n    Lono-kai-o-lohia is dead.\"\n\nThen the voice of the child was heard in a low moan from the bundle,\nsaying, \"Lono-kai-o-lohia [Lono possessed of the Ala spirit] is alive.\"\nThe father heard the voice and softly uttered another chant:\n\n    \"In the silence\n    Has been heard the gods of the night;\n    What is this wailing over us?\n    Wailing for the death of\n    Lono, the spirit of the sea--dead!\"\n\nThe voice came again from the kapas, \"Lono, the spirit of the sea, is\nalive.\" Lei-makani's love for his child was overflowing, and again he\nuttered an incantation to his own parents:\n\n    \"O Ku, the father!\n    O Hina, the mother!\n    Olopana was the first-born;\n    Haina-kolo, the sister, was born:\n    Haina-kolo and Ke-au-nini were the parents:\n    Lei-makani was the child:\n    I am Lei-makani, the child of Haina-kolo,\n    The sacred woman of Waipio's precipices;\n    My mother is living among the ripe halas;\n    For us was the fruit of the ulii;\n    I was found by the fisherman;\n    I am the child of the pali hula-anu;\n    I was cared for by one of my family\n    Inland at Opaeloa;\n    They gave me the name Lopa-iki-hele-wale\n    [Little lazy fellow having nothing];\n    But I am Lei-makani--you shall hear it.\"\n\nHis heart was heavy with longing for his mother, and the gods of the\nwind, the wind brothers, took his plaintive love-chant to the ears of\nHaina-kolo, who had wandered in her insanity, but was now free from her\ncraze and had become herself. She followed that voice over the\nprecipices and valleys to the top of a precipice. Standing there and\nlooking down she saw her child and grandchild below, and she chanted:\n\n    \"Thy voice I have heard\n    Softly echoed by the pali,\n    Wailing against the pali;\n    Thy voice, my child beloved;\n    My child, indeed;\n    My child, when the cloud hung over\n    And the rainbow light was above us,\n    That day when we floated together\n    When the sea was breaking my heart;\n    My child of the cape of Ka-ia,\n    When the sun was hanging above us.\n    Where have I been?\n    Tell Ke-au-nini-ula-o-ka-lani;\n    I was in the midst of the sea\n    With the child of our love;\n    My child, my little child,\n    Where are you? Oh, come back!\"\n\nThen she went down the precipice and met her son holding his child in\nhis arms, and wailed:\n\n    \"My lord from the fogs of the inland,\n    From the precipices fighting the wind,\n    Striking down along the ridges;\n    My child, with the voice of a bird,\n    Echoed by the precipice of Pakohi,\n    Shaking and dancing on inaccessible places,\n    Laughing out on the broken waters\n    Where we were floating in danger;\n    There I loved dearly your voice\n    Fighting with waves\n    While the fierce storm was above us\n    Seen by your many gods\n    Who dwell in the shining sky--\n    Auwe for us both!\"\n\nThey waited a little while, until the time when Lono-kai became strong\nagain. Then they went up to the village.\n\nHaina-kolo had run into the forest, her wet pa-u torn off, no clothing\nleft. Her long hair was her cloak, clothing her from head to foot. She\nwandered until cold, then dressed herself with leaves. As her right\nsenses returned she made warm garments of leaves and ate fruits of the\nforest. When they came to the village they met the people who knew\nHaina-kolo. She dwelt there until Lono-kai grew up. He and his father\nlooked like twins, having great resemblance, people told them, to\nKe-au-nini. The boy asked, \"Where is my grandfather, Ke-au-nini?\"\nLei-makani said: \"I never saw your grandfather. He was very tabu and\nsacred. He killed his own father, Ku-aha-ilo, god of the heavens. I\nknow by my mana [spirit power] that he is with the daughters of Milu.\"\nThe boy said: \"I must go and find him. I will go in my spirit body,\nleaving this human body. You must not forbid the journey.\" Ke-au-kai,\nthe priest, said: \"You cannot find him unless you learn what to do\nbefore you go. Those chiefs of Milu have many sports and games. I tell\nyou these things must be learned before you go into that land. If you\nare able to win against the spirits of that place you can get your\ngrandfather.\"\n\nAll the chiefs aided the boy to acquire skill in all sports. They went\nto the fields of Paaohau. Nuanua, the most skilful teacher of hula,\ntaught him to dance. The highest chiefs and chiefesses went with him to\nhelp, taking their retinues with them. Lei-makani said: \"The knowledge\nof sports is the means by which you will catch your grandfather. Now be\ncareful. Do not be stingy with food. Give to others and take care of the\npeople.\"\n\nThey went up in a great company, and Haina-kolo wondered at the beauty\nof the boy, and asked why they were travelling. Lono-kai told them the\nreason for his journey and desire to see the field of sports.\n\nNuanua, the hula teacher, sent his assistants to get all kinds of leaves\nand flowers used in the hula, then sent for a black pig to be used as\nan omen. If it ran to Lono-kai, he would become a good dancer; if not,\nhe would fail. The pig went to him. The priest offered this prayer:\n\n    \"Laka is living where the forest leaves are trembling,\n    The ghost-god of dancers above and below,\n    From the boundary of the North to the place most southern;\n    O Laka, your altar is covered with leaves,\n    The dancing leaves of the ieie vine;\n    This offering of leaves is the labor of the gods,\n    The gods of your family, Pele and Hiiaka;\n    The women living in warm winds come here for the toil,\n    And this labor of ours is learning your dance.\n    Tabu laid down; tabu lifted. Amama ua noa [We are through]!\"\n\nThe priest lifted his eyes, and the pig was seen lying at the foot of\nthe boy. Then he commenced teaching the boy the kilu and the first\ndance. They were thirty days learning the dances, and the boy learned\nall those his teachers knew.\n\nThen they went around Hawaii, studying the dances. He was told to go\nback and get all the new ideas and seek the gods to learn their newest\ndance, for theirs differed from those of his teachers. He was to seek\nthis knowledge in dreams. Lei-makani said: \"Your teachers have shown you\nthe slow way; if that is all you know, you will win fame, but not\nvictory. You must learn from the gods.\" Lono-kai again went to Hamakua\nwith his companions and learned how to play konane, the favorite game of\nKe-au-nini. The teacher said, \"I have taught you all I know inside and\noutside, as I would not teach the other young chiefs.\" The boy said to\nhim, \"There is one thing more,--give offerings to the gods that they may\nteach us in our dreams newer and better ways.\"\n\nSo they waited quietly, offering sacrifices. The priests told him to set\napart a pig while he made a prayer. If the pig died during the prayer,\nhe would not forget anything learned. The boy laid his right hand on the\npig and began to pray:\n\n    \"Here is a pig, an offering to the gods.\n    O Lono in the Under-world, Lono in the sky:\n    O Kane, who makes not-to-be-broken laws,\n    Kane in the darkness, Kane in the hot wind,\n    Kane of the generations, Kane of the thunder,\n    Kane in the whirlwind and the storm:\n    Here is labor--labor of the gods.\n    My body is alive for you!\n    Filled up is the Nuu-pule.\n    My prayer is for those you hold dear.\n    O Laka, come with knowledge and magic power!\n    Laka, dancing in the moving forest leaves\n    Of the mountain ridges and the valleys,\n    Return and bestow the knowledge\n    Of Pele and Hiiaka, the guardians of the wind,\n    Knowing the multitude of the gods of the night,\n    Knowing Aukele-nui-aku in the Under-world.\n    O people of the night,\n    Here is the pig, the offering!\n    Come with knowledge, magic power, and safety.\n    Amama ua noa.\"\n\nThen the boy lifted his hand and the pig lay silent in death. Then came\nthunder shaking the earth, and lightning flashing in flames, and a storm\nbreaking in red rain. Mists came and the shadows of the thousands of\ngods of Ke-au-nini fell upon the boy. The teachers and friends sat in\nperfect silence for a long time. The storm was beating outside, and the\nboy was overcome with weariness and wondered at the silence of his\nfriends.\n\nRainbow colors were about him, and the people were awed by their fears\nand sat still until evening came. Then the teacher asked the boy if he\nsaw what had been done in the darkness resting over him, and if he could\nexplain to them. The boy said, \"I do not understand you; perhaps my\nteacher can explain.\"\n\nNuanua said: \"I am growing old and have never seen such things above any\none learning the dance. You have come to me modestly, like one of the\ncommon people, when I should have gone to you, and now the gods show\nyour worth and power and their favor.\"\n\nThen he took a piece of wood from the hula altar which was covered with\nleaves and flowers, and, putting it in a cup of awa, shook it, and\nlooked, and said to the boy: \"This is the best I can do for you. Now the\ngods will take you in their care.\" Then he poured awa into cups, passing\nthem to all the people as he chanted incantations, all the company\nclapping their hands. Then they drank. But the boy's cup was drunk by\nthe eepas of Po (gnomes of the night). So the company feasted and the\nnight became calm. Lono-kai that night left his friends with Nuanua and\njourneyed on. He waited some days and then told Lei-makani he thought he\nwas ready. He said: \"Yes, I have heard about your success, but I will\nsee what you can do. We will wait another ten days before you go.\" Then\nfor two days all the people of Waipio brought their offerings. They\nbuilt a great lanai, and feasted. Lei-makani told the people that he had\ncalled them together to see the wonderful power in the sports of the\nboy. So the boy stood up and chanted:\n\n    \"O Kuamu-amu [the little people of the clouds of the sky],\n    The alii thronging in crowds from Kuai-he-lani,\n    On the shoulders of Moana-liha, divided at the waters,\n    Divided at the waters of the heavy mist,\n    And the rain coming from the skies,\n    And the storm rushing inland.\n    Broken into mists are the falls of the mountains,--\n    Mists that bathe the buds of the flowers,\n    Opening the buds below the precipices.\n    Arise, O beloved one!\"\n\n[Illustration: 244. Kihikihi, (Zanclus Canescens)]\n\nKe-au-nini heard this chant, even down in Po, while he was sporting\nwith the eepas of Milu, while his spirit body was with his friend\nPopo-alaea. He repeated the same chant, and the ghosts all rejoiced and\nlaughed, and Laka leaped to his side and danced before him. They had the\nsame sports as the noted ones on Hawaii. Lono-kai danced in magic power\nbefore all the people until the time came for him to go along the path\nof his visions of the night. All omens and signs had been noted and were\nfound to be favorable. One of the old priests told the people to make\nknown their thought about the best path for the young chief, but they\nwere silent. Then Moli-lele, an old priest who had the spirit of the\nunihipilis resting upon him, said: \"I know that there will be many\ntroubles. Cold and fierce winds come over the sea. Low tides come in the\nmorning. The land of Kane-huna-moku rises in the coral surf.\" He\nchanted:\n\n    \"Dead is this chief of ours,\n    Caught as a bird strikes a fish;\n    The foam of surf waves rises up,\n    Smiting and driving below.\n    No sorcerer of the land is there,\n    Where the coral reef labors,\n    And the rock-eating Hina of the far-off sea.\"\n\nThe chiefs began to wail, but lightning was in the eyes of the boy and\nhis face was filled with anger at this word of the old priest. Then\nanother priest arose and said: \"O chiefs and people, I have seen the\npath to the Under-world, and it is not right for this young man to go.\nHis body is human and easily captured by the ghosts. He might be safe if\nhe could get the body of the one he seeks. There are fierce guardians of\nthe path who will make war on whoever comes in the flesh.\"\n\nThen Kalei, another priest, said: \"I know their world. I saw the stars\nthis morning, and they told me that the path was stopped against this\nchief by broken coral and the bones of the dead. The tabu-children of\nHina are swimming in the sea. I will prove the danger by this awa cup.\nIf the bubbles of the awa poured in go to the right, he can go. If to\nthe left, he must stay.\" This he did uttering incantations, but bubbles\ncovered all the surface.\n\nThen the priests advised the young chief to stay and eat the fat of the\nland. Then Hae-hae, the great chief, said, \"We have come to point out a\npath, if we can, and to make quiet and peaceful that way into Po.\" He\ninstituted new omens, and showed that the young chief would be\nsuccessful, but he would have many difficulties to overcome.\n\nLono-kai arose and said: \"The words of these chiefs were twisted. I will\ngo after the spirit-body of my grandfather, as I have sworn to do. My\nword is fast. I will go to the land where my grandfather stays.\"\n\nThe priests who had tried to terrify Lono-kai were his enemies, and\nwould oppose his journey, and he wanted them killed, but Lei-makani\nwould not permit it. Ku also quieted him with patient words, and he\nceased from anger and told them he must prepare at once to go.\n\nLei-makani had a double canoe made ready, and selected a number of\nstrong men to accompany the young chief. Lono-kai would not have any of\nthese men, but went out early in the morning, took a cup of awa to the\ntemple nearby and chanted his genealogical mele.\n\nThunder and lightning and heavy wind and rain attended his visit to the\ntemple. He returned to his parents and told them to wait for him thirty\ndays. If a mist was over all the land they might wait and watch ten days\nmore, and if the mist continued, another ten, when he would return with\nthunder and lightning to meet his friends. But if the voices of the sea\nwere strong at Kumukahi, with mist resting on Opaelolo and rain on\nPuu-o-ka-polei, then he would be dead.\n\nHe took his feather cloak and war weapons from his grandparents, and\nfeather helmet, and went out. He bade his parents farewell, took a\ncocoanut-husk canoe and went down to the sea. The waves rose high,\npounding the face of the coast precipices. Lei-makani ran down to bring\nLono-kai back, but according to the proverb he caught the hand of the\nchiefess who lives in the land of Nowhere. The boy had disappeared.\n\nOut in the sea Lono-kai was tossing in the high waves, passing all the\nislands, even to the land Niihau. There he met the great watchman of\nKuai-he-lani called Honu (the turtle). He came quietly near the head.\nHonu asked, \"Where are you going?\" Lono-kai said: \"You speak as if you\nalone had the right to the sea. You are a humpbacked turtle; you shall\nbecome a great round stone.\" Then the turtle began to slap its fins on\nthe sea, raising waves high as precipices. Five times forty he struck\nthe sea with mighty force, looking for the destruction of the chief as\nthe waves passed over him. But Lono-kai waited until the turtle became\ntired, thinking the chief dead. As the waters became calm the chief\nraised his club and struck the right flapper of the turtle, destroying\nits power.\n\nThen the left fin beat the sea into foam, but Lono-kai waited and broke\nthat fin also; then he broke the back of the turtle into little pieces\nand went on his way. Soon the ocean grew fierce again. Huge waves came,\nand whirlwinds. He saw something red in the great sea--a kupua of the\nocean. The name of this enemy was Ea, a great red turtle, who crawled\nout and asked where he was going. Lono-kai said: \"What right have you to\nquestion me? Have I questioned your right to go on the sea?\"\n\nEa said: \"This is not your place. I will kill you. You shall be food for\nme to eat. When you are dead I will go and kill the watchman who let you\ncome into this tabu-sea of my chief.\" \"Who is your chief?\" asked\nLono-kai. Ea replied: \"Hina-kekai [the calabash for boiling water], the\ndaughter of Pii-moi. Now I will kill you.\"\n\n[Illustration]\n\nThen Ea began to strike the water with his right fin, throwing the water\nup on all sides in mighty waves, expecting to overthrow Lono-kai and his\nboat. When he rested to see the result of this battle his fin was on the\nsurface, and the chief struck it and broke it.\n\nThen in another fight, when head and fin were lifted to destroy the\nboat, Lono-kai struck the neck and broke it, so killing his enemy.\n\nNow he thought all his troubles were over and he could go safely on his\nway.\n\nBut soon there lay before him a new enemy, floating on the sea, a very\nlong thing, like a long stick. He approached and saw that it was like\nthe fin of a shark, but as he came nearer he observed the smooth skin of\na long eel. Lifting its head and looking right at him, the eel said: \"O,\nproud man, you are here where you have no business to be. I will mix you\nwith my awa and eat you now.\" Then he struck at Lono-kai with his tail\nand hit his eyes and knocked him down, then, thinking Lono-kai was dead,\nhe turned his head to the boat to catch the body, but Lono-kai, leaping\nup on the head of the eel, holding his boat with one hand and his club\nwith the other, struck the head with the magic club, breaking the\nbones. Fire came out of the broken head, the eel falling into pieces\nwhich became islands of fire in the midst of which appeared a very\nbeautiful woman who asked him whence he came, and why.\n\nHe told her he was from Hawaii and was going to Kuai-he-lani and would\nkill her, for he thought she was a mo-o, or dragon-woman. He said, \"You\ntried to kill me, O woman, and now you must stay and become the fire\noven of the ocean.\" He asked her name. She said to him: \"This kupua was\nWaka, the dragon of the rough head, and I have escaped from his body. I\nwant you now for my husband, and I will accompany you on your journey.\"\n\nLono-kai told her, \"This would not be right, but when I return, if I\ncome this way, you shall be mine.\" She said, \"My ruler will kill me, for\nI have been sent to guard this place.\" Lono-kai asked, \"Who is your\nruler?\" \"Hina-kekai, she will kill me. You belong to the Ku-aha-ilo\nfamily, which is a very strong family. Therefore we have been watching\nfor you for our chiefess.\"\n\nLono-kai told her to go to his land and wait for him. He would be her\nhusband. She must wait there without fault until his return. Then he\nwent away. Waka did not know whence this chief came, so she went to Oahu\nand landed at Laiewai. There she awaited her husband.\n\nLono-kai went on to the land of Kuai-he-lani, where he landed and hid\nhis boat among the vines on the beach. He went to the temple where the\nbody of his grandfather lay, clean and beautiful in death. He could not\nsee any door or break in the body for the escape of the spirit.\n\nThen he struck the earth with his magic war-club until a great hole\nopened. He looked down and saw a large house and many people moving\naround below. He knew that the spirit of his grandfather was there. He\nwent down and looked about, but the people had disappeared. The remains\nof a great feast were there. He stood at the door looking in, when two\nmen appeared and welcomed him with an \"Aloha,\" and told him he must have\ncome from the land above, for there was no man like him in that place.\nThey advised him to make his path back into that land from whence he had\ncome, for if the king of the Under-world saw him he would be killed.\nLono-kai asked, \"Who is your king?\" They told him, \"Milu.\" \"What does he\ndo?\" \"Our king dances for Popo-alaea and Ke-au-nini.\" Lono-kai went with\nthe men to see the sports. They tried to persuade him not to go, but he\nwas very obstinate and asked them to hide him. They said, \"If we do this\nand you are discovered we shall be destroyed.\"\n\nHe told them the reason of his coming and asked their help, and said\nwhen he had his grandfather they could follow him into the Upper-world.\nThey went to a house which was large and beautiful. They entered and saw\nthe chiefs playing kilu. After a long time Lono-kai began to make his\npresence known. Popo-alaea was winning. Then Ke-au-nini chanted:\n\n    \"The multitude of those below give greeting\n    To the friends of the inland forest of Puna;\n    We praise the restfulness of our home;\n    The leaves and divine flowers of that place.\"\n\nLono-kai chanted the same words as an echo of Ke-au-nini. Silence fell\non the group, and Milu cried out: \"Who is the disturber of our sport? We\nmust find him and kill him.\" They began the search, but could not find\nany one and at last resumed their games. Popo-alaea chanted:\n\n    \"I welcome back my friend,\n    The great shadow of Waimea,\n    Where stands the milo-tree in the gentle breeze,\n    And the ohia-tree. You know the place.\"\n\nKe-au-nini sang the same chant. Then Lono-kai echoed it very softly and\nsweetly. All said this last voice was the best. Milu again caused a\nsearch to be made, but found nothing. The two men hid Lono-kai by a post\nof the house.\n\nThe group returned to the sports. Soon Milu changed the game to hula.\nKe-au-nini stood up to dance and began his chant:\n\n    \"Aloha to our houses without friends.\n    The path goes inland to Papalakamo;\n    Come now and enter!\n    Outside is the trouble, the storm,\n    And there you meet the cold.\"\n\nThe people around were striking the spirit drums. Then Lono-kai chanted:\n\n    \"Established is the honor of Ke-au-nini\n    (Noteworthy is the name).\n    Lifted up to the high heaven;\n    I am the child of Lei-makani,\n    I am Lono from the sunrise place, Hae-o-hae:\n    I have come after thee, my father;\n    We must return. Where are you?\"\n\nKe-au-nini could not stand up to dance when he heard the voice of his\ngrandchild, for his love overpowered him. He looked up and saw the form\nof the young chief leaping into the place prepared for the hula and\nstanding there before the chief. The people rose up in great confusion.\nLono-kai caught the spirit of Ke-au-nini and put it in a cocoanut-shell.\nHe leaped past the ghosts, and ran very swiftly out of the house.\n\nSome of the people saw him lay hands on Ke-au-nini, and cried out: \"Oh,\nthe husband of our chiefess! Oh, the husband of our chiefess! He has\ntaken the husband of our chiefess!\" But they did not see Lono-kai go\nout. The two men who had aided Lono-kai went out as soon as he leaped\ninto the hula place. They hurried along the path toward freedom, but\nLono-kai soon overtook them. Milu called to his people to hasten and\ncapture and kill the one who had stolen Ke-au-nini. They saw the two men\nwith Lono-kai, and pursued rapidly, but could not overtake them. The\nfugitives were very near the opening to the world above. When Lono-kai\nsaw that the pursuers were almost upon him he whirled his magic war-club\nand struck the ground, making a great hole into which the spirits fell\none over the other.\n\nLono-kai and the two watchmen went up the cave opening by which he had\ngone down into the land of Milu. Dawn was breaking as they ran into the\ntemple at Kuai-he-lani, where the body of Ke-au-nini was lying. Lono-kai\npushed the spirit into the hollow of the foot and held the foot fast,\nshaking it until the spirit had gone to the very ends of the body and\nlife had returned.\n\nWhen Ke-au-nini was fully restored, Lono-kai asked him if he could help\nrestore to their bodies the two spirits who had aided him in escaping.\nKe-au-nini evidently did not remember anything of his life in the\nUnder-world, for he did not know these ghosts and thought he had been\nasleep from the time he entered the temple and fell down in weariness.\nLono-kai thought they could not find the bodies, but Ke-au-nini put the\nghosts in cocoanuts and carried them up into the forest to one of his\nancestors who knew the bodies from which these ghosts had come. Thus\nthey were restored and had a long and happy life in their former home.\n\nLono-kai told his grandfather they must return to Hawaii to meet all the\nfriends.\n\nFor thirty days mists covered Hawaii and there was thunder and lightning\nand earthquakes. Then Lono-kai said to Ke-au-nini: \"To-morrow we must go\nto Hawaii. We must have the appropriate ceremonies for cleansing and\ntaking food.\" Ke-au-nini said: \"Yes, I have been a long time in the\nadopted land of Milu, and my eyes are dimmed and my thought is dazed\nwith the dance of the restless spirits of the night. We must wait until\nI have performed all the cleansing ceremonies, made offerings and\nincantations. Prayers must be said for my return to life. Then we will\ngo.\"\n\nThey attended to all the temple rites, and the marks of death were\nwashed away. The body was cleansed, the eyes made clear, so strength and\njoy returned into the body. Then Ke-au-nini said: \"I am ready. I see a\nmultitude of birds circling around Kaula. There is evil toward Hawaii.\"\n\nThey again went into the temple and slept until very early the next\nmorning. Then they took their cocoanut-husk canoes, each holding his own\nin his hand, and went down to the edge of the sea and stood there, each\npointing the nose of his boat toward Waipio.\n\nNone of the people awoke until they landed. They pulled the boats upon\nthe beach and went to their temple. As they came to the door of the\ntemple, drums beat like rolling thunder. Then the sun arose, the mists\nall vanished from Hawaii. The people awoke and understood that their\nchiefs had returned. They ran out of their houses shouting and\nrejoicing. Olopana commanded the chiefs and the people to prepare all\nkinds of sweet food and gifts and things for a very great luau. When\nthis was done they feasted sixty days and returned to their homes.\n\nLei-makani became the ruler of Hawaii. Lono-kai-o-lohia was honored by\nhis father. All of the chiefs in that generation were noted throughout\nthe islands.\n\n                  *       *       *       *       *\n\nIt was said that there was a beautiful chiefess of Molokai who wanted to\nfind a young chief of Hawaii for her husband, so she sent her kahu, or\nguardian, and servants to make the journey while she went back to her\nsleeping-place and dreamed of a very fine young chief shining like the\nsun and surrounded by all the colors of the rainbow. Then she awoke and\nfound no one, but she loved that spirit-body which she had seen in her\ndreams, so she arose and went down to the beach and told her guardian to\nmake haste and reach Hawaii that day.\n\nWhen the kahu heard her call, he put forth all his power and uttered the\nproper incantations. He sped through the waters like a skimming bird,\npassed the great precipices near Waipio, and soon after dawn landed on\nthe beautiful beach.\n\nThe people had not yet come from their homes for the work of the day. He\nwent up to the village and came near the house of Lei-makani. A watchman\nasked where he was from and the purpose of his journey. He said: \"I am a\nstranger from Molokai, a messenger from my chiefess, who seeks a husband\nof high rank equal to her own. She has no one worthy to be her husband.\"\n\nThe Waipio chief said: \"We have a splendid young chief, but there is no\none his equal in rank and beauty. You could not ask for him.\"\n\nThen Lei-makani heard the noise and came out and asked about this\nconversation. His watchman told him that this man was from Molokai.\n\nLei-makani asked the man to approach. The Molokai chief thought that\nLei-makani was the handsomest man he had ever seen. Ke-au-kai came out\nof the temple and looked upon the stranger and asked why he had come.\n\nWhen he learned that the man sought a husband for his chiefess, he\nadvised him to return lest he should meet death at the hands of the\nwatchman, but the man would not go away.\n\nAfter a time the chiefs of Waipio came before Lei-makani. The Molokai\nchief explained his errand, and praised his chiefess, and said that he\nwas willing to be killed and cooked in an oven if she were not as\nbeautiful and of as high rank as he had told them. Lono-kai at that\nmoment entered the assembly, and the stranger cried out: \"This man is\nthe husband for my chiefess. Her tabu rank is the same as the tabu rank\nof this fine young chief. No others in all the islands are like these\ntwo. It would be glorious for them to meet.\" Lono-kai said, \"You return\nat once and make preparation, and I will come in the evening.\"\n\nThe kahu returned to Molokai, but the chiefess saw him coming back alone\nand became very angry, her eyes flashing with wrath because he had not\nbrought the young chief with him. She screamed out, \"Where is the value\nof your journey, if you return without my husband?\"\n\n\"Wait a little,\" the guardian said gently, \"until you hear about what I\nhave seen upon Hawaii. I have found the one you wanted. We must get\nready to meet your husband, for the young chief is coming here this\nevening. When you meet, the love of each of you will be great toward the\nother.\"\n\n[Illustration: COCOANUTS]\n\nShe ordered all Molokai to prepare for a great feast commencing that\nevening. Messengers ran swiftly, people and chiefs hastened their\nlabors, and by evening vast quantities of food had been prepared.\n\nLono-kai took his cocoanut-husk boat and came over the sea like a bird\nskimming the water.\n\nAs the sun sank and the evening shadows fell, the two young people met\nand delighted in each other's beauty. Then they were married in the\nmidst of all the people of Molokai.\n\n\n\n\n                               XVIII\n\n                   THE BRIDE FROM THE UNDER-WORLD\n\n                  A LEGEND OF THE KALAKAUA FAMILY\n\n\nKu, one of the most widely known gods of the Pacific Ocean, was thought\nby the Hawaiians to have dwelt as a mortal for some time on the western\nside of the island Hawaii. Here he chose a chiefess by the name of Hina\nas his wife, and to them were born two children. When he withdrew from\nhis residence among men he left a son on the uplands of the district of\nNorth Kona, and a daughter on the seashore of the same district. The\nson, Hiku-i-kana-hele (Hiku of the forest), lived with his mother. The\ndaughter, Kewalu, dwelt under the care of guardian chiefs and priests by\na temple, the ruined walls of which are standing even to the present\nday. Here she was carefully protected and perfected in all arts\npertaining to the very high chiefs. Hiku-of-the-Forest was not\naccustomed to go to the sea. His life was developed among the forests\nalong the western slopes of the great mountains of Hawaii. Here he\nlearned the wisdom of his mother and of the chiefs and priests under\nwhose care he was placed. To him were given many of the supernatural\npowers of his father. His mother guarded him from the knowledge that he\nhad a sister and kept him from going to the temple by the side of which\nshe had her home.\n\nHiku was proficient in all the feats of manly strength and skill upon\nwhich chiefs of the highest rank prided themselves. None of the chiefs\nof the inland districts could compare with him in symmetry of form,\nbeauty of countenance, and skill in manly sports.\n\nThe young chief noted the sounds of the forest and the rushing winds\nalong the sides of the mountains. Sometimes, like storm voices, he heard\nfrom far off the beat of the surf along the coral reef. One day he heard\na noise like the flapping of the wings of many birds. He looked toward\nthe mountain, but no multitude of his feathered friends could be found.\nAgain the same sound awakened his curiosity. He now learned that it came\nfrom the distant seashore far below his home on the mountain-side.\n\nHiku-of-the-Forest called his mother and together they listened as again\nthe strange sound from the beach rose along the mountain gulches and was\nechoed among the cliffs.\n\n\"E Hiku,\" said the mother, \"that is the clapping of the hands of a large\nnumber of men and women. The people who live by the sea are very much\npleased and are expressing their great delight in some wonderful deed of\na great chief.\"\n\nDay after day the rejoicing of the people was heard by the young chief.\nAt last he sent a trusty retainer to learn the cause of the tumult. The\nmessenger reported that he had found certain tabu surf waters of the\nKona beach and had seen a very high chiefess who alone played with her\nsurf-board on the incoming waves. Her beauty surpassed that of any other\namong all the people, and her skill in riding the surf was wonderful,\nexceeding that of any one whom the people had ever seen, therefore the\nmultitude gathered from near and far to watch the marvelous deeds of the\nbeautiful woman. Their pleasure was so great that when they clapped\ntheir hands the sound was like the voices of many thunder-storms.\n\nThe young chief said he must go down and see this beautiful maiden. The\nmother knew that this chiefess of such great beauty must be Kewalu, the\nsister of Hiku. She feared that trouble would come to Kewalu if her more\npowerful brother should find her and take her in marriage, as was the\ncustom among the people. The omens which had been watched concerning the\nchildren in their infancy had predicted many serious troubles. But the\nyoung man could not be restrained. He was determined to see the\nwonderful woman.\n\nHe sent his people to gather the nuts of the kukui, or candlenut-tree,\nand crush out the oil and prepare it for anointing his body. He had\nnever used a surf-board, but he commanded his servants to prepare the\nbest one that could be made. Down to the seashore Hiku went with his\nretainers, down to the tabu place of the beautiful Kewalu.\n\nHe anointed his body with the kukui oil until it glistened like the\npolished leaves of trees; then taking his surf-board he went boldly to\nthe tabu surf waters of his sister. The people stood in amazed silence,\nexpecting to see speedy punishment meted out to the daring stranger. But\nthe gods of the sea favored Hiku. Hiku had never been to the seaside and\nhad never learned the arts of those who were skilful in the waters.\nNevertheless as he entered the water he carried the surf-board more\nroyally than any chief the people had ever known. The sunlight shone in\nsplendor upon his polished body when he stood on the board and rode to\nthe shore on the crests of the highest surf waves, performing wonderful\nfeats by his magic power. The joy of the multitude was unbounded, and a\nmighty storm of noise was made by the clapping of their hands.\n\nKewalu and her maidens had left the beach before the coming of Hiku and\nwere resting in their grass houses in a grove of cocoanut-trees near the\nheiau. When the great noise made by the people aroused her she sent one\nof her friends to learn the cause of such rejoicing. When she learned\nthat an exceedingly handsome chief of the highest rank was sporting\namong her tabu waters she determined to see him.\n\nSo, calling her maidens, she went down to the seashore and first saw\nHiku on the highest crest of the rolling surf. She decided at once that\nshe had never seen a man so comely, and Hiku, surf-riding to the shore,\nfelt that he had never dreamed of such grace and beauty as marked the\nmaiden who was coming to welcome him.\n\nWhen Kewalu came near she took the wreath of rare and fragrant flowers\nwhich she wore and coming close to him threw it around his shoulders as\na token to all the people that she had taken him to be her husband.\n\nThen the joy of the people surpassed all the pleasure of all the days\nbefore, for they looked upon the two most beautiful beings they had ever\nseen and believed that these two would make glad each other's lives.\n\nThus Hiku married his sister, Kewalu, according to the custom of that\ntime, because she was the only one of all the people equal to him in\nrank and beauty, and he alone was fitted to stand in her presence.\n\nFor a long time they lived together, sometimes sporting among the\nhighest white crests of storm-tossed surf waves, sometimes enjoying the\nguessing and gambling games in which the Hawaiians of all times have\nbeen very expert, sometimes chanting meles and genealogies and telling\nmarvelous stories of sea and forest, and sometimes feasting and resting\nunder the trees surrounding their grass houses.\n\nHiku at last grew weary of the life by the sea. He wanted the forest on\nthe mountain and the cold, stimulating air of the uplands. But he did\nnot wish to take his sister-wife with him. Perhaps the omens of their\nchildhood had revealed danger to Kewalu if she left her home by the sea.\nWhenever he tried to steal away from her she would rush to him and cling\nto him, persuading him to wait for new sports and joys.\n\nOne night Hiku rose up very quietly and passed out into the darkness. As\nhe began to climb toward the uplands the leaves of the trees rustled\nloudly in welcome. The night birds circled around him and hastened him\non his way, but Kewalu was awakened. She called for Hiku. Again and\nagain she called, but Hiku had gone. She heard his footsteps as his\neager tread shook the ground. She heard the branches breaking as he\nforced his way through the forests. Then she hastened after him and her\nplaintive cry was louder and clearer than the voices of the night birds.\n\n    \"E Hiku, return! E Hiku, return!\n    O my love, wait for Kewalu!\n    Hiku goes up the hills;\n    Very hard is this hill, O Hiku!\n    O Hiku, my beloved!\"\n\nBut Hiku by his magic power sent thick fogs and mists around her. She\nwas blinded and chilled, but she heard the crashing of the branches and\nferns as Hiku forced his way through them, and she pressed on, still\ncalling:\n\n\"E Hiku, beloved, return to Kewalu.\"\n\nThen the young chief threw the long flexible vines of the ieie down into\nthe path. They twined around her feet and made her stumble as she tried\nto follow him. The rain was falling all around her, and the way was very\nrough and hard. She slipped and fell again and again.\n\nThe ancient chant connected with the legend says:\n\n    \"Hiku is climbing up the hill.\n    Branches and vines are in the way,\n    And Kewalu is begging him to stop.\n    Rain-drops are walking on the leaves.\n    The flowers are beaten to the ground.\n    Hopeless the quest, but Kewalu is calling:\n    'E Hiku, beloved! Let us go back together.'\"\n\n[Illustration: THE HOME OF KEWALU]\n\nHer tears, mingled with the rain, streamed down her cheeks. The storm\nwet and destroyed the kapa mantle which she had thrown around her as\nshe hurried from her home after Hiku. In rags she tried to force her way\nthrough the tangled undergrowth of the uplands, but as she crept forward\nstep by step she stumbled and fell again into the cold wet arms of the\nferns and grasses. Then the vines crept up around her legs and her arms\nand held her, but she tore them loose and forced her way upward, still\ncalling. She was bleeding where the rough hands of the forest had torn\nher delicate flesh. She was so bruised and sore from the blows which the\nbranches had showered upon her that she could scarcely creep under them.\n\nAt last she could no longer hear the retreating footsteps of Hiku. Then,\nchilled and desolate and deserted, she gave up in despair and crept back\nto the village. There she crawled into the grass house where she had\nbeen so happy with her brother Hiku, intending to put an end to her\nlife.\n\nThe ieie vines held her arms and legs, but she partially disentangled\nherself and wound them around her head and neck. Soon the tendrils grew\ntight and slowly but surely choked the beautiful chiefess to death. This\nwas the first suicide in the records of Hawaiian mythology. As the body\ngradually became lifeless the spirit crept upward to the lua-uhane, the\ndoor by which it passed out of the body into the spirit world. This\n\"spirit-door\" is the little hole in the corner of the eye. Out of it the\nspirit is thought to creep slowly as the body becomes cold in death. The\nspirit left the cold body a prisoner to the tangled vines, and slowly\nand sadly journeyed to Milu, the Under-world home of the ghosts of the\ndeparted.\n\nThe lust of the forest had taken possession of Hiku. He felt the freedom\nof the swift birds who had been his companions in many an excursion into\nthe heavily shaded depths of the forest jungles. He plunged with abandon\ninto the whirl and rush of the storm winds which he had called to his\naid to check Kewalu. He was drunken with the atmosphere which he had\nbreathed throughout his childhood and young manhood. When he thought of\nKewalu he was sure that he had driven her back to her home by the\ntemple, where he could find her when once more he should seek the\nseashore.\n\nHe had only purposed to stay a while on the uplands, and then return to\nhis sister-wife.\n\nHis father, the god Ku, had been watching him and had also seen the\nsuicide of the beautiful Kewalu. He saw the spirit pass down to the\nkingdom of Milu, the home of the ghosts. Then he called Hiku and told\nhim how heedless and thoughtless he had been in his treatment of\nKewalu, and how in despair she had taken her life, the spirit going to\nthe Under-world.\n\nHiku, the child of the forest, was overcome with grief. He was ready to\ndo anything to atone for the suffering he had caused Kewalu, and repair\nthe injury.\n\nKu told him that only by the most daring effort could he hope to regain\nhis loved bride. He could go to the Under-world, meet the ghosts and\nbring his sister back, but this could only be done at very great risk to\nhimself, for if the ghosts discovered and captured him they would punish\nhim with severest torments and destroy all hope of returning to the\nUpper-world.\n\nHiku was determined to search the land of Milu and find his bride and\nbring her back to his Kona home by the sea. Ku agreed to aid him with\nthe mighty power which he had as a god, nevertheless it was absolutely\nnecessary that Hiku should descend alone and by his own wit and skill\nsecure the ghost of Kewalu.\n\nHiku prepared a cocoanut-shell full of oil made from decayed kukui nuts.\nThis was very vile and foul smelling. Then he made a long stout rope of\nieie vines.\n\nKu knew where the door to the Under-world was, through which human\nbeings could go down. This was a hole near the seashore in the valley of\nWaipio on the eastern coast of the island.\n\nKu and Hiku went to Waipio, descended the precipitous walls of the\nvalley and found the door to the pit of Milu. Milu was the ruler of the\nUnder-world.\n\nHiku rubbed his body all over with the rancid kukui oil and then gave\nthe ieie vine into the keeping of his father to hold fast while he made\nhis descent into the world of the spirits of the dead. Slowly Ku let the\nvine down until at last Hiku stood in the strange land of Milu.\n\nNo one noticed his coming and so for a little while he watched the\nghosts, studying his best method of finding Kewalu. Some of the ghosts\nwere sleeping; some were gambling and playing the same games they had\nloved so well while living in the Upper-world; others were feasting and\nvisiting around the poi bowl as they had formerly been accustomed to do.\n\nHiku knew that the strong odor of the rotten oil would be his best\nprotection, for none of the spirits would want to touch him and so would\nnot discover that he was flesh and blood. Therefore he rubbed his body\nonce more thoroughly with the oil and disfigured himself with dirt. As\nhe passed from place to place searching for Kewalu, the ghosts said,\n\"What a bad-smelling spirit!\" So they turned away from him as if he was\none of the most unworthy ghosts dwelling in Milu. In the realm of Milu\nhe saw the people in the game of rolling cocoanut-shells to hit a post.\nKulioe, one of the spirits, had been playing the kilu and had lost all\nhis property to the daughter of Milu and one of her friends. He saw Hiku\nand said, \"If you are a skilful man perhaps you should play with these\ntwo girls.\" Hiku said: \"I have nothing. I have only come this day and am\nalone.\" Kulioe bet his bones against some of the property he had lost.\nThe first girl threw her cup at the kilu post. Hiku chanted:\n\n    \"Are you known by Papa and Wakea,\n    O eyelashes or rays of the sun?\n    Mine is the cup of kilu.\"\n\nHer cup did not touch the kilu post before Hiku. She threw again, but\ndid not touch, while Hiku chanted the same words. They took a new cup,\nbut failed.\n\nHiku commenced swinging the cup and threw. It glided and twisted around\non the floor and struck the post. This counted five and won the first\nbet. Then he threw the cup numbered twenty, won all the property and\ngave it back to Kulioe.\n\nAt last he found Kewalu, but she was by the side of the high chief,\nMilu, who had seen the beautiful princess as she came into the\nUnder-world. More glorious was Kewalu than any other of all those of\nnoble blood who had ever descended to Milu. The ghosts had welcomed the\nspirit of the princess with great rejoicing, and the king had called her\nat once to the highest place in his court.\n\nShe had not been long with the chiefs of Milu before they asked her to\nsing or chant her mele. The mele was the family song by which any chief\nmade known his rank and the family with which he was connected, whenever\nhe visited chiefs far away from his own home.\n\nHiku heard the chant and mingled with the multitude of ghosts gathered\naround the place where the high chiefs were welcoming the spirit of\nKewalu.\n\nWhile Hiku and Kewalu had been living together one of their pleasures\nwas composing and learning to intone a chant which no other among either\nmortals or spirits should know besides themselves.\n\nWhile Kewalu was singing she introduced her part of this chant. Suddenly\nfrom among the throng of ghosts arose the sound of a clear voice\nchanting the response which was known by no other person but Hiku.\n\nKewalu was overcome by the thought that perhaps Hiku was dead and was\nnow among the ghosts, but did not dare to incur the hatred of King Milu\nby making himself known; or perhaps Hiku had endured many dangers of\nthe lower world by coming even in human form to find her and therefore\nmust remain concealed.\n\nThe people around the king, seeing her grief, were not surprised when\nshe threw a mantle around herself and left them to go away alone into\nthe shadows.\n\nShe wandered from place to place among the groups of ghosts, looking for\nHiku. Sometimes she softly chanted her part of the mele. At last she was\nagain answered and was sure that Hiku was near, but the only one very\nclose was a foul-smelling, dirt-covered ghost from whom she was turning\naway in despair.\n\nHiku in a low tone warned her to be very careful and not recognize him,\nbut assured her that he had come in person to rescue her and take her\nback to her old home where her body was then lying. He told her to\nwander around and yet to follow him until they came to the ieie vine\nwhich he had left hanging from the hole which opened to the Upper-world.\n\nWhen Hiku came to the place where the vine was hanging he took hold to\nsee if Ku, his father, was still carefully guarding the other end to\npull him up when the right signal should be given. Having made himself\nsure of the aid of the god, he tied the end of the vine into a strong\nloop and seated himself in it. Then he began to swing back and forth,\nback and forth, sometimes rising high and sometimes checking himself\nand resting with his feet on the ground.\n\nKewalu came near and begged to be allowed to swing, but Hiku would only\nconsent on the condition that she would sit in his lap.\n\nThe ghosts thought that this would be an excellent arrangement and\nshouted their approval of the new sport. Then Hiku took the spirit of\nKewalu in his strong arms and began to swing slowly back and forth, then\nmore and more rapidly, higher and higher until the people marvelled at\nthe wonderful skill. Meanwhile he gave the signal to Ku to pull them up.\nAlmost imperceptibly the swing receded from the spirit world.\n\nAll this time Hiku had been gently and lovingly rubbing the spirit of\nKewalu and softly uttering charm after charm so that while they were\nswaying in the air she was growing smaller and smaller. Even the chiefs\nof Milu had been attracted to this unusual sport, and had drawn near to\nwatch the wonderful skill of the strange foul-smelling ghost.\n\nSuddenly it dawned upon some of the beholders that the vine was being\ndrawn up to the Upper-world. Then the cry arose: \"He is stealing the\nwoman!\" \"He is stealing the woman!\"\n\nThe Under-world was in a great uproar of noise. Some of the ghosts were\nleaping as high as they could, others were calling for Hiku to return,\nand others were uttering charms to cause his downfall.\n\nNo one could leap high enough to touch Hiku, and the power of all the\ncharms was defeated by the god Ku, who rapidly drew the vine upward.\n\nHiku succeeded in charming the ghost of Kewalu into the cocoanut-shell\nwhich he still carried. Then stopping the opening tight with his fingers\nso that the spirit could not escape he brought Kewalu back to the land\nof mortals.\n\nWith the aid of Ku the steep precipices surrounding Waipio Valley were\nquickly scaled and the journey made to the temple by the tabu surf\nwaters of Kona. Here the body of Kewalu had been lying in state. Here\nthe auwe, or mourning chant, of the retinue of the dead princess could\nbe heard from afar.\n\nHiku passed through the throngs of mourners, carefully guarding his\nprecious cocoanut until he came to the feet, cold and stiff in death.\nKneeling down he placed the small hole in the end of the shell against\nthe tender spot in the bottom of one of the cold feet.\n\nThe spirits of the dead must find their way back little by little\nthrough the body from the feet to the eyes, from which they must depart\nwhen they bid final farewell to the world. To try to send the spirit\nback into the body by placing it in the lua-uhane, or \"door of the\nsoul,\" would be to have it where it had to depart from the body rather\nthan enter it.\n\nHiku removed his finger from the hole in the cocoanut and uttered the\nincantations which would allure the ghost into the body. Little by\nlittle the soul of Kewalu came back, and the body grew warm from the\nfeet upward, until at last the eyes opened and the soul looked out upon\nthe blessed life restored to it by the skill and bravery of Hiku.\n\nNo more troubles arose to darken the lives of the children of Ku.\nWhether in the forest or by the sea they made the days pleasant for each\nother until at the appointed time together they entered the shades of\nMilu as chief and chiefess who could not be separated. It is said that\nthe generations of their children gave many rulers to the Hawaiians, and\nthat the present royal family, the \"House of Kalakaua,\" is the last of\nthe descendants.\n\n     NOTE.--A lover of legends should now read \"The Deceiving of Kewa\"\n     in the Appendix, a legend which shows conclusively the connection\n     some centuries ago between the Hawaiians and the Maoris of New\n     Zealand.\n\n\n\n\n                           APPENDIX\n\n              *       *       *       *       *\n\n                     THE DECEIVING OF KEWA\n\nA poem, or mourning chant, of the Maoris of New Zealand has many\nreferences to the deeds of their ancestors in Hawaiki, which in this\ncase surely has reference to the Hawaiian Islands. Among the first lines\nof this poem is the expression, \"Kewa was deceived.\" An explanatory note\nis given which covers almost two pages of the Journal of the Polynesian\nSociety in which the poem is published. In this note the outline of the\nstory of the deceiving of Kewa is quite fully translated, and is\nsubstantially the same as \"The Bride from the Under-world.\"\n\n\"The Deceiving of Kewa,\" as the New Zealand story is called, has this\nrecord among the Maoris. \"This narrative is of old, of ancient times,\nvery, very old. 'The Deceiving of Kewa' is an old, old story.\" Milu in\nsome parts of the Pacific is the name of the place where the spirits of\nthe dead dwell. Sometimes it is the name of the ruler of that place. In\nthis ancient New Zealand legend it takes the place of Hiku, and is the\nname of the person who goes down into the depths after his bride, while\nthe spirit-king is called Kewa, a part of the name Kewalu, which was the\nname of the Hawaiian bride whose ghost was brought back from the grave.\n\nThis, then, is the New Zealand legend, \"The Deceiving of Kewa.\" There\nonce lived in Hawaiki a chief and his wife. They had a child, a girl,\nborn to them; then the mother died. The chief took another wife, who was\nnot pleasing to the people. His anger was so great that the chief went\naway to the great forest of Tane (the god Kane in Hawaiian), and there\nbuilt a house for himself and his wife.\n\nAfter a time a son was born to them and the father named him Miru. This\nfather was a great tohunga (kahuna), or priest, as well as a chief. He\ntaught Miru all the supreme kinds of knowledge, all the invocations and\nincantations, those for the stars, for the winds, for foods, for the\nsea, and for the land. He taught him the peculiar incantations which\nwould enable him to meet all cunning tricks and enmities of man. He\nlearned also all the great powers of witchcraft. It is said that on one\noccasion Miru and his father went to a river, a great river. Here the\nchild experimented with his powerful charms. He was a child of the\nforest and knew the charm which could conquer the trees. Now there was a\ntall tree growing by the side of the river. When Miru saw it he recited\nhis incantations. As he came to the end the tree fell, the head reaching\nright across the river. They left the tree lying in this way that it\nmight be used as a bridge by the people who came to the river. Thus he\nwas conscious of his power to correctly use the mighty invocations which\nhis father had taught him.\n\nThe years passed and the boy became a young man. His was a lonely life,\nand he often wondered if there were not those who could be his\ncompanions. At last he asked his parents: \"Are we here, all of us? Have\nI no other relative in the world?\"\n\nHis parents answered, \"You have a sister, but she dwells at a distant\nplace.\"\n\nWhen Miru heard this he arose and proceeded to search for his sister,\nand he happily came to the very place where she dwelt. There the young\npeople were gathered in their customary place for playing teka (Hawaiian\nkeha). The teka was a dart which was thrown along the ground, usually\nthe hard beach of the seashore. Miru watched the game for some time and\nthen returned to his home in the forest. He told his father about the\nteka and the way it was played. Then the chief prepared a teka for Miru,\nselected from the best tree and fashioned while appropriate charms were\nrepeated.\n\nMiru threw his dart along the slopes covered by the forest and its\nunderbrush, but the ground was uneven and the undergrowth retarded the\ndart. Then Miru found a plain and practised until he was very expert.\n\nAfter a while he came to the place where his sister lived. When the\nyoung people threw their darts he threw his. Aha! it flew indeed and was\nlost in the distance. When the sister beheld him she at once felt a\ngreat desire toward him.\n\nThe people tried to keep Miru with them, pleading with him to stay, and\neven following him as he returned to his forest home, but they caught\nhim not. Frequently he repeated his visits, but never stayed long.\n\nThe sister, whose name is not given in the New Zealand legends, was\ndisheartened, and hanged herself until she was dead. The body was laid\nin its place for the time of wailing. Miru and his father came to the\nuhunga, or place of mourning. The people had not known that Miru was the\nbrother of the one who was dead. They welcomed the father and son\naccording to their custom. Then the young man said, \"After I leave, do\nnot bury my sister.\" So the body was left in its place when the young\nman arose.\n\nHe went on his way till he saw a canoe floating. He then gave the\ncommand to his companions and they all paddled away in the canoe. They\npaddled on for a long distance, in fact to Rerenga-wai-rua, the point of\nland in New Zealand from which the spirits of the dead take their last\nleap as they go down to the Under-world. When they reached this place\nthey rested, and Miru let go the anchor. He then said to his companions,\n\"When you see the anchor rope shaking, pull it up, but wait here for\nme.\"\n\nThe young man then leaped into the water and went down, down near the\nbottom, and then entered a cave. This cave was the road by which the\ndeparted spirits went to spirit-land. Miru soon saw a house standing\nthere. It was the home of Kewa, the chief of the Under-world. Within the\nhouse was his sister in spirit form.\n\nMiru carried with him his nets which were given magic power, with which\nhe hoped to catch the spirit of his sister. In many ways he endeavored\nto induce her ghost to come forth from the house of Kewa, but she would\nnot come. He commenced whipping his top in the yard outside, but could\nnot attract her attention. At last he set up a swing and many of the\nghosts joined in the pastime. For a long time the sister remained\nwithin, but eventually came forth induced by the attraction of the swing\nand by the appearance of Miru. Miru then took the spirit in his arms and\nbegan to swing.\n\nHigher and higher they rose whilst he incited the ghosts to increase to\nthe utmost the flight of the moari, or swing. On reaching the highest\npoint he gathered the spirit of the sister into his net, then letting go\nthe swing away they flew and alighted quite outside the spirit-land.\n\nThence he went to the place where the anchor of the floating canoe was.\nShaking the rope his friends understood the signal. He was drawn up\nwith the ghost in his net. He entered the canoe and returned home. On\narrival at the settlement the people were still lamenting. What was that\nto him? Taking the spirit he laid it on the dead body, at the same time\nreciting his incantations. The spirit gradually entered the body and the\nsister was alive again. This is the end of the narrative, but it is of\nold, of ancient times, very, very old. \"The Deceiving of Kewa\" is an\nold, old story.\n\nIn the Maori poem in which the reference to Kewa is made which brought\nout the above translation of one of the old New Zealand stories are also\nmany other references to semi-historical characters and events. At the\nclose of the poem is the following note: \"The lament is so full of\nreferences to the ancient history of the Maoris that it would take a\nvolume to explain them all. Most of the incidents referred to occurred\nin Hawaiki before the migration of the Maoris to New Zealand or at least\nfive hundred to six hundred years ago.\"\n\nAnother New Zealand legend ought to be noticed in connection with the\nHawaiian story of Hiku (Miru, New Zealand) seeking his sister in the\nUnder-world. In what is probably the more complete Hawaiian story Hiku\nhad a magic arrow which flew long distances and led him to the place\nwhere his sister-wife could be found.\n\nIn a New Zealand legend a magic dart leads a chief by the name of Tama\nin his search for his wife, who had been carried away to spirit-land. He\nthrew the dart and followed it from place to place until he found a\nwrecked canoe, near which lay the body of his wife and her companions.\nHe tried to bring her back to life, but his incantations were not strong\nenough to release the spirit.\n\nEvidently the Hawaiian legend became a little fragmentary while being\ntransplanted from the Hawaiian Islands to New Zealand. Hiku, the young\nchief who overcomes Miru of the spirit-world, loses his name entirely.\nKewalu, the sister, also loses her name, a part of which, Kewa, is given\nto the ruler of the Under-world, and the magic dart is placed in the\nhands of Tama in an entirely distinct legend which still keeps the\nthought of the wife-seeker. There can scarcely be any question but that\nthe original legend belongs to the Hawaiian Islands, and was carried to\nNew Zealand in the days of the sea-rovers.\n\n                 *       *       *       *       *\n\n                    HOMELESS AND DESOLATE GHOSTS\n\nThe spirits of the dead, according to a summary of ancient Hawaiian\nstatements, were divided into three classes, each class bearing the\nprefix \"ao,\" which meant either the enlightened or instructed class, or\nsimply a crowd or number of spirits grouped together.\n\nThe first class, the Ao-Kuewa, were the desolate and the homeless\nspirits who during their residence in the body had no friends and no\nproperty.\n\nThe second class was called the Ao-Aumakuas. These were the groups of\nghost-gods or spirit-ancestors of the Hawaiians. They usually remained\nnear their old home as helpful protectors of the family to which they\nbelonged, and were worshipped by the family.\n\nThe third class was the Ao-o-Milu. Milu was the chief god of the\nUnder-world throughout the greater part of Polynesia. Many times the\nUnder-world itself bore the name of Milu. The Ao-o-Milu were the souls\nof the departed of both the preceding classes who had performed all\ntasks, passed all barriers, and found their proper place in the land of\nthe king of ghosts.\n\nThe Old Hawaiians never intelligently classified these departed spirits\nand sometimes mixed them together in inextricable confusion, but in the\nlegends and remarks of early Hawaiian writers these three classes are\nroughly sketched. The desolate ghost had no right to call any place its\nhome, to which it could come, over which it could watch, and around\nwhich it could hover. It had to go to the desolate parts of the islands\nor into a wilderness or forest.\n\nThe homeless ghost had no one to provide even the shadow of food for it.\nIt had to go into the dark places and search for butterflies, spiders,\nand other insects. These were the ordinary food for all ghosts unless\nthere were worshippers to place offerings on secret altars, which were\noften dedicated to gain a special power of praying other people to\ndeath. Such ghosts were well cared for, but, on the other hand, the\ndesolate ones must wander and search until they could go down into the\nland of Milu.\n\nThere were several ways which the gods had prepared for ghosts to use in\nthis journey to the Under-world. It is interesting to note that all\nthrough Polynesia as well as in the Hawaiian Islands the path for ghosts\nled westward.\n\nThe students of New Zealand folk-lore will say that this signified the\ndesire of those about to die to return to the land of their ancestors\nbeyond the western ocean.\n\nThe paths were called Leina-a-ka-uhane\n(paths-for-leaping-by-the-spirit). They were almost always on bold\nbluffs looking westward over the ocean. The spirit unless driven back\ncould come to the headland and leap down into the land of the dead, but\nwhen this was done that spirit could never return to the body it had\nleft. Frequently connected with these Leina-a-ka-uhane was a\nbreadfruit-tree which would be a gathering-place for ghosts.\n\nAt these places there were often friendly ghosts who would help and\nsometimes return the spirit to the body or send it to join the\nAo-Aumakuas (ancestor ghosts). At the place of descent it was said there\nwas an owawa (ditch) through which the ghosts one by one were carried\ndown to Po, and Lei-lono was the gate where the ghosts were killed as\nthey went down. Near this gateway was the Ulu-o-lei-walo, or\nbreadfruit-tree of the spirits. This tree had two branches, one toward\nthe east and one toward the west, both of which were used by the ghosts.\nOne was for leaping into eternal darkness into Po-pau-ole, the other as\na meeting-place with the helpful gods.\n\nThis tree always bore the name Ulu-o-lei-walo\n(the-quietly-calling-breadfruit-tree). On the island of Oahu, one of\nthese was said to have been at Kaena Point; another was in Nuuanu\nValley.\n\nThe desolate ghost would come to this meeting-place of the dead and try\nto find a ghost of the second class, the aumakuas, who had been one of\nhis ancestors and who still had some family to watch over. Perhaps this\none might entertain or help him.\n\nIf the ghost could find no one to take him, then he would try to wander\naround the tree and leap into the branches. The rotten, dead branches of\nthe tree belonged to the spirits. When they broke and fell, the spirits\non them dropped into the land of Milu--the under-world home of ghosts.\nOften the spirit could leap from these dead branches into the\nUnder-world.\n\nSometimes the desolate spirit would be blown, as by the wind, back and\nforth, here and there, until no possible place of rest could be found\non the island where death had come; then the ghost would leap into the\nsea, hoping to find the way to Milu through some sea-cave. Perhaps the\nwaves would carry the ghost, or it might be able to swim to one of the\nother islands, where a new search would be made for some ancestor-ghost\nfrom which to obtain help. Not finding aid, it would be pushed and\ndriven over rough, rocky places and through the wilderness until it\nagain went into the sea. At last perhaps a way would be found into the\nhome of the dead, and the ghost would have a place in which to live, or\nit might make the round through the wilderness again and again, until it\ncould leap from a bluff, or fall from a rotten branch of the\nbreadfruit-tree.\n\nA great caterpillar was the watchman on the eastern side of the\nleaping-off place. Napaha was the western boundary. A mo-o (dragon) was\nthe watchman on that side. If the ghost was afraid of them it went back\nto secure the help of the ghost-gods in order to get by. The Hawaiians\nwere afraid that these watchmen would kill ghosts if possible.\n\nIf a caterpillar obstructed the way it would raise its head over the\nedge of the bluff, and then the frightened ghost would go far out of its\nway, and wandering around be destroyed or compelled to leap off some\ndead branch into eternal darkness. But if that frightened ghost, while\nwandering, could find a helpful ghost god, it would be kept alive,\nalthough still a wanderer over the islands.\n\nAt the field of kaupea (coral) near Barbers Point, in the desert of\nPuuloa, the ghost would go around among the lehua flowers, catching\nspiders, butterflies, and insects for food, where the ghost-gods might\nfind them and give them aid in escaping the watchmen.\n\nThere are many places for the Leina-a-ka-uhane (leaping-off-places) and\nthe Ulu-o-lei-walo (breadfruit-trees) on all the islands. To these\nplaces the wandering desolate ghosts went to find a way to the\nUnder-world.\n\nAnother name for the wandering ghosts was lapu, also sometimes called\nAkua-hele-loa (great travellers). These ghosts were frequently those who\nenjoyed foolish, silly pranks. They would sweep over the old byways in\ntroops, dancing and playing. They would gather around the old mats where\nthe living had been feasting, and sit and feast on imaginary food.\n\nThe Hawaiians say: \"On one side of the island Oahu, even to this day\nthe lapu come at night. Their ghost drums and sacred chants can be heard\nand their misty forms seen as they hover about the ruins of the old\nheiaus (temples).\"\n\nThe fine mists or fogs of Manoa Valley were supposed to conceal a large\ncompany of priests and their attendants while roaming among the great\nstones which still lie where there was a puu-honua (refuge-temple) in\nthe early days. If any one saw these roving ghosts he was called\nlapu-ia, or one to whom spirits had appeared.\n\nThe Hawaiians said: \"The lapu ghosts were not supposed to watch over the\nwelfare of the persons they met. They never went into the heavens to\nbecome black clouds, bringing rain for the benefit of their households.\nThey did not go out after winds to blow with destructive force against\ntheir enemies. This was the earnest work of the ancestor-ghosts, and was\nnot done by the lapu.\"\n\nAnother name for ghosts was wai-lua, which referred especially to the\nspirit leaving the body and supposed to have been seen by some one. This\nwai-lua spirit could be driven back into the body by other ghosts, or\npersuaded to come back through offerings or incantations given by living\nfriends, so that a dead person could become alive again.\n\nIt was firmly believed that a person could endure many deaths, and that\nif any one lost consciousness he was dead, and that when life stopped it\nwas because the spirit left the body. When life was renewed it was\nbecause the spirit had returned to its former home.\n\nThe kino-wai-lua was a ghost leaving the body of a living person and\nreturning after a time, as when any one fainted.\n\nBesides the ghosts of the dead, the Hawaiians gave spirit power to all\nnatural objects. Large stones were supposed to have dragon power\nsometimes.\n\n                 *       *       *       *       *\n\n                    AUMAKUAS, OR ANCESTOR-GHOSTS\n\nThere are two meanings to the first part of this word, for \"au\" means a\nmultitude, as in \"auwaa\" (many canoes), but it may mean time and place,\nas in the following: \"Our ancestors thought that if there was a desolate\nplace where no man could be found, it was the aumakua (place of many\ngods).\" \"Makua\" was the name given to the ancestors of a chief and of\nthe people as well as to parents.\n\nThe aumakuas were the ghosts who did not go down into Po, the land of\nKing Milu. They were in the land of the living, hovering around the\nfamilies from which they had been separated by death. They were the\nguardians of these families.\n\nWhen any one died, many devices were employed in disposing of the body.\nThe fact that an enemy of the family might endeavor to secure the bones\nof the dead for the purpose of making them into fish-hooks, arrow-heads,\nor spear-heads led the surviving members of a family either to destroy\nor to conceal the body of the dead. For if the bones were so used it\nmeant great dishonor, and the spirit was supposed to suffer on account\nof this indignity.\n\nSometimes the flesh was stripped from the bones and cast into the ocean\nor into the fires of the volcanoes, that the ghost might be made a part\nof the family ghosts who lived in such places, and the bones were buried\nin some secret cave or pit, or folded together in a bundle which was\nthought to resemble a grasshopper, so these were called unihipili\n(grasshopper). The unihipili bones were used in connection with a\nstrange belief called pule-ana-ana (praying to death).\n\nWhen the body of a dead person was to be hidden, only two or three men\nwere employed in the task. Sometimes the one highest in rank would slay\nhis helpers so that no one except himself would know the burial-place.\n\nThe tools, the clothing, and the calabashes of the dead were unclean\nuntil certain ceremonies of purification had been faithfully performed.\nMany times these possessions were either placed in the burial-cave\nbeside the body or burned so that they might be the property of the\nspirit in ghost-land.\n\nThe people who cared for the body had to bathe in salt water and\nseparate themselves from the family for a time. They must sprinkle the\nhouse and all things inside with salt water. After a few days the family\nwould return and occupy the house once more.\n\nUsually the caretakers of a dead body would make a hole in the side of\nthe house and push it through rather than take it through the old\ndoorway, probably having the idea that the ghost would only know the\ndoor through which the body had gone out when alive and so could not\nfind the new way back when the opening was dosed.\n\nAfter death came, the ghost crept out of the body, coming up from the\nfeet until it rested in the eyes, and then it came out from the corner\nof one eye, and had a kind of wind body. It could pass around the room\nand out of doors through any opening it could find. It could perch like\na bird on the roof of a house or in the branches of trees, or it could\nseat itself on logs or stones near the house. It might have to go back\ninto the body and make it live again. Possibly the ghost might meet some\nold ancestor-ghosts and be led so far away that it could not return;\nthen it must become a member of the aumakua, or ancestor-ghost, family,\nor wander off to join the homeless desolate ghost vagabonds.\n\nSometimes dead bodies were thrown into the sea with the hope that the\nghost body would become a shark or an eel, or perhaps a mo-o, or\ndragon-god, to be worshipped with other ancestor-gods of the same class.\n\nSometimes the body or the bones would be cast into the crater of\nKilauea, the people thinking the spirit would become a flame of fire\nlike Pele, the goddess of volcanoes; other spirits went into the air\nconcealed in the dark depths of the sky, perhaps in the clouds.\n\nHere they carried on the work needed to help their families. They would\nbecome fog or mist or the fine misty rain colored by light. With these\nthe Rainbow Maiden, Anuenue, delighted to dwell. They often lived in the\ngreat rolling white clouds, or in the gray clouds which let fall the\nquiet rain needed for farming. They also lived in the fierce black\nthunder-clouds which sent down floods of a devastating character upon\nthe enemies of the family to which they belonged.\n\nThere were ghost ancestors who made their homes near the places where\nthe members of their families toiled; there were ancestor-ghosts to take\ncare of the tapa, or kapa, makers, or the calabash or house or canoe\nmakers. There were special ancestor-ghosts called upon by name by the\nfarmers, the fishermen, and the bird-hunters. These ghosts had their own\nkuleanas, or places to which they belonged, and in which they had their\nown peculiar duties and privileges. They became ancestor ghost-gods and\ndwelt on the islands near the homes of their worshippers, or in the air\nabove, or in the trees around the houses, or in the ocean or in the\nglowing fires of volcanoes. They even dwelt in human beings, making them\nshake or sneeze as with cold, and then a person was said to become an\nipu, or calabash containing a ghost.\n\nSometimes it was thought that a ghost god could be seen sitting on the\nhead or shoulder of the person to whom it belonged. Even in this\ntwentieth century a native woman told the writer that she saw a\nghost-god whispering in his ear while he was making an address. She\nsaid, \"That ghost was like a fire or a colored light.\" Many times the\nHawaiians have testified that they believed in the presence of their\nancestor ghost-gods.\n\nThis is the way the presence of a ghost was detected: Some sound would\nbe heard, such as a sibilant noise, a soft whistle, or something like\nmurmurs, or some sensation in a part of the body might be felt. If an\neyelid trembled, a ghost was sitting on that spot. A quivering or creepy\nfeeling in any part of the body meant that a ghost was touching that\nplace. If any of these things happened, a person would cry out, \"I have\nseen or felt a spirit of the gods.\"\n\nSometimes people thought they saw the spirits of their ghost friends.\nThey believed that the spirits of these friends appeared in the night,\nsometimes to kill any one who was in the way. The high chiefs and\nwarriors are supposed to march and go in crowds, carrying their spears\nand piercing those they met unless some ghost recognized that one and\ncalled to the others, \"Alia [wait],\" but if the word was \"O-i-o [throw\nthe spear]!\" then that spirit's spear would strike death to the\npasser-by.\n\nThere were night noises which the natives attributed to sounds or\nrustling motions made by such night gods as the following:\n\n    Akua-hokio (whistling gods).\n      \" -kiei  (peeping gods).\n      \" -nalo  (prying gods).\n      \" -loa   (long gods).\n      \" -poko  (short gods).\n      \" -muki  (sibilant gods).\n\nA prayer to these read thus:\n\n    \"O Akua-loa! [long god]\n    O Akua-poko! [short god]\n    O Akua-muki! [god breathing in short, sibilant breaths]\n    O Akua-hokio! [god blowing like whistling winds]\n    O Akua-kiei! [god watching, peeping at one]\n    O Akua-nalo! [god hiding, slipping out of sight]\n    O All ye Gods, who travel on the dark night paths!\n    Come and eat.\n    Give life to me,\n    And my parents,\n    And my children,\n    To us who are living in this place. Amama [Amen].\"\n\nThis prayer was offered every night as a protection against the ghosts.\n\nThe aumakuas were very laka (tame and helpful). It was said that an\naumakua living in a shark would be very laka, and would come to be\nrubbed on the head, opening his mouth for a sacrifice. Perhaps some awa,\nor meat, would be placed in his mouth, and then he would go away. So\nalso if the aumakua were a bird, it would become tame. If it were the\nalae (a small duck), it would come to the hand of its worshipper; if the\npueo (owl), it would come and scratch the earth away from the grave of\none of its worshippers, throwing the sand away with its wings, and would\nbring the body back to life. An owl ancestor-god would come and set a\nworshipper free were he a prisoner with hands and feet bound by ropes.\n\nIt made no difference whether the dead person were male or female, child\nor aged one, the spirit could become a ghost-god and watch over the\nfamily.\n\nThere were altars for the ancestor-gods in almost every land. These were\nfrequently only little piles of white coral, but sometimes chiefs would\nbuild a small house for their ancestor-gods, thus making homes that the\nghosts might have a kuleana, or place of their own, where offerings\ncould be placed, and prayers offered, and rest enjoyed.\n\nThe Hawaiians have this to say about sacrifices for the aumakuas: If a\nmo-o, or dragon-god, was angry with its caretaker or his family and they\nbecame weak and sick, they would sacrifice a spotted dog with awa, red\nfish, red sugar-cane, and some of the grass growing in taro patches\nwrapped in yellow kapa. This they would take to the lua, or hole, where\nthe mo-o dwelt, and fasten the bundle there. Then the mo-o would become\npleasant and take away the sickness. If it were a shark-god, the\nsacrifice was a black pig, a dark red chicken, and some awa wrapped in\nnew white kapa made by a virgin. This bundle would be carried to the\nbeach, where a prayer would be offered:\n\n    \"O aumakuas from sunrise to sunset,\n    From North to South, from above and below,\n    O spirits of the precipice and spirits of the sea,\n    All who dwell in flowing waters,\n    Here is a sacrifice--our gifts are to you.\n    Bring life to us, to all the family,\n    To the old people with wrinkled skin,\n    To the young also.\n    This is our life,\n    From the gods.\"\n\nThen the farmer would throw the bundle into the sea, bury the chicken\nalive, take the pig to the temple, then go back to his house looking for\nrain. If there was rain, it showed that the aumakua had seen the gifts\nand washed away the wrong. If the clouds became black with heavy rain,\nthat was well.\n\nThe offerings for Pele and Hiiaka were awa to drink and food to eat, in\nfact all things which could be taken to the crater.\n\nThis applies to the four great gods, Kane, Ku, Lono, and Kanaloa. They\nare called the first of the ancestors. Each one of these was supposed to\nbe able to appear in a number of different forms, therefore each had a\nnumber of names expressive of the work he intended or was desired to do.\nAn explanatory adjective or phrase was added to the god's own name,\ndefining certain acts or characteristics, thus: Kane-puaa (Kane, the\npig) was Kane who would aid in stirring up the ground like a pig.\n\nThis is one of the prayers used when presenting offerings to aumakuas,\n\"O Aumakuas of the rising of the sun, guarded by every tabu staff, here\nare offerings and sacrifices--the black pig, the white chicken, the\nblack cocoanut, the red fish--sacrifices for the gods and all the\naumakuas; those of the ancestors, those of the night, and of the dawn,\nhere am I. Let life come.\"\n\nThe ancestor-gods were supposed to use whatever object they lived with.\nIf ghosts went up into the clouds, they moved the clouds from place to\nplace and made them assume such shape as might be fancied. Thus they\nwould reveal themselves over their old homes.\n\nAll the aumakuas were supposed to be gentle and ready to help their own\nfamilies. The old Hawaiians say that the power of the ancestor-gods was\nvery great. \"Here is the magic power. Suppose a man would call his\nshark, 'O Kuhai-moana [the shark-god]! O, the One who lives in the\nOcean! Take me to the land!' Then perhaps a shark would appear, and the\nman would get on the back of the shark, hold fast to the fin, and say:\n'You look ahead. Go on very swiftly without waiting.' Then the shark\nwould swim swiftly to the shore.\"\n\nThe old Hawaiians had the sport called \"lua.\" This sometimes meant\nwrestling, but usually was the game of catching a man, lifting him up,\nand breaking his body so that he was killed. A wrestler of the lua class\nwould go out to a plain where no people were dwelling and call his god\nKuialua. The aumakua ghost-god would give this man strength and skill,\nand help him to kill his adversaries.\n\nThere were many priests of different classes who prayed to the\nancestor-gods. Those of the farmers prayed like this:\n\n    \"O great black cloud in the far-off sky,\n    O shadow watching shadow,\n    Watch over our land.\n    Overshadow our land\n    From corner to corner\n    From side to side.\n    Do not cast your shadow on other lands\n    Nor let the waters fall on the other lands\n    [_i.e._, keep the rains over my place].\"\n\nAlso they prayed to Kane-puaa (Kane, the pig), the great aumakua of\nfarmers:\n\n    \"O Kane-puaa, root!\n    Dig inland, dig toward the sea;\n    Dig from corner to corner,\n    From side to side;\n    Let the food grow in the middle,\n    Potatoes on the side roots,\n    Fruit in the centre.\n    Do not root in another place!\n    The people may strike you with the spade [o-o]\n    Or hit you with a stone\n    And hurt you. Amama [Amen].\"\n\nSo also they prayed to Kukea-olo-walu (a taro aumakua god):\n\n    \"O Kukea-olo-walu!\n    Make the taro grow,\n    Let the leaf spread like a banana.\n    Taro for us, O Kukea!\n    The banana and the taro for us.\n    Pull up the taro for us, O Kukea!\n    Pound the taro,\n    Make the fire for cooking the pig.\n    Give life to us--\n    To the farmers--\n    From sunrise to sunset\n    From one fastened place to the other fastened place\n    [_i.e._, one side of the sky to the other fastened on each side\n    of the earth]. Amama [Amen].\"\n\nTrees with their branches and fruit were frequently endowed with spirit\npower. All the different kinds of birds and even insects, and also the\nclouds and winds and the fish in the seas were given a place among the\nspirits around the Hawaiians.\n\nThe people believed in life and its many forms of power. They would pray\nto the unseen forces for life for themselves and their friends, and for\ndeath to come on the families of their enemies. They had special priests\nand incantations for the pule-ana-ana, or praying to death, and even to\nthe present time the supposed power to pray to death is one of the most\nformidable terrors to their imagination.\n\nMenehunes, eepas, and kupuas were classes of fairies or gnomes which did\nnot belong to the ancestor-gods, or aumakuas.\n\nThe menehunes were fairy servants. Some of the Polynesian Islands called\nthe lowest class of servants \"manahune.\" The Hawaiians separated them\nalmost entirely from the spirits of ancestors. They worked at night\nperforming prodigious tasks which they were never supposed to touch\nagain after the coming of dawn.\n\nThe eepas were usually deformed and defective gnomes. They suffered from\nall kinds of weakness, sometimes having no bones and no more power to\nstand than a large leaf. They were sometimes set apart as spirit\ncaretakers of little children. Nuuanu Valley was the home of a multitude\nof eepas who had their temple on the western side of the valley.\n\nKupuas were the demons of ghost-land. They were very powerful and very\ndestructive. No human being could withstand their attacks unless\nspecially endowed with power from the gods. They had animal as well as\nhuman bodies and could use whichever body seemed to be most available.\nThe dragons, or mo-os, were the most terrible kupuas in the islands.\n\n               *       *       *       *       *\n\n                     THE DRAGON GHOST-GODS\n\nDragons were among the ghost-gods of the ancient Hawaiians. These\ndragons were called mo-o. The New Zealanders used the same names for\nsome of their large reptile gods. They, however, spelled the word with a\n\"k,\" calling it mo-ko, and it was almost identical in pronunciation as\nin meaning with the Hawaiian name. Both the Hawaiians and New Zealanders\ncalled all kinds of lizards mo-o or mo-ko; and their use of this word in\ntraditions showed that they often had in mind animals like crocodiles\nand alligators, and sometimes they referred the name to any monster of\ngreat mythical powers belonging to a man-destroying class.\n\nMighty eels, immense sea-turtles, large fish of the ocean, fierce\nsharks, were all called mo-o. The most ancient dragons of the Hawaiians\nare spoken of as living in pools or lakes. These dragons were known also\nas kupuas, or mysterious characters who could appear as animals or human\nbeings according to their wish. The saying was: \"Kupuas have a strange\ndouble body.\"\n\nThere were many other kupuas besides those of the dragon family. It was\nsometimes thought that at birth another natural form was added, such as\nan egg of a fowl or a bird, or the seed of a plant, or the embryo of\nsome animal, which when fully developed made a form which could be used\nas readily as the human body. These kupuas were always given some great\nmagic power. They were wonderfully strong and wise and skilful.\n\nUsually the birth of a kupua, like the birth of a high chief, was\nattended with strange disturbances in the heavens, such as reverberating\nthunder, flashing lightning, and severe storms which sent the abundant\nred soil of the islands down the mountain-sides in blood-red torrents\nknown as ka-ua-koko (the blood rain). This name was also given to misty\nfine rain when shot through by the red waves of the sun.\n\nBy far the largest class of kupuas was that of the dragons. These all\nbelonged to one family. Their ancestor was Mo-o-inanea (The Self-reliant\nDragon), who figured very prominently in the Hawaiian legends of the\nmost ancient times, such as \"The Maiden of the Golden Cloud.\"\n\nMo-o-inanea (The Self-reliant Dragon) brought the dragons, the kupua\ndragons, from the \"Hidden Land of Kane\" to the Hawaiian Islands.\nMo-o-inanea was apparently a demi-goddess of higher power even than the\ngods Ku, Kane, or Kanaloa. She was the great dragon-goddess of the\nHawaiians, coming to the islands in the migration of the gods from\nNuu-mea-lani and Kuai-he-lani to settle. The dragons and other kupuas\ncame as spirit servants of the gods.\n\nFor a while this Mo-o-inanea lived with her brothers, the gods, at\nWaolani, but after a long time there were so many dragons that it was\nnecessary to distribute them over the islands, and Mo-o-inanea decided\nto leave her brothers and find homes for her numerous family. So she\nwent down to Puunui in the lower part of Nuuanu Valley and there made\nher home, and it is said received worship from the men of the ancient\ndays. Here she dwelt in her dual nature--sometimes appearing as a\ndragon, sometimes as a woman.\n\nVery rich clayey soil was found in this place, forced out of the earth\nas if by geyser action. It was greatly sought in later years by the\nchiefs who worshipped this goddess. They made the place tabu, and used\nthe clay, sometimes eating it, but generally plastering the hair with\nit. This place was made very tabu by the late Queen Kaahumanu during her\nlifetime.\n\nMo-o-inanea lived in the pit from which this clay was procured, a place\ncalled Lua-palolo, meaning pit-of-sticky-clay. After she had come to\nthis dwelling-place the dragons were sent out to find homes. Some became\nchiefs and others servants, and when by themselves were known as the\nevil ones. She distributed her family over all the islands from Hawaii\nto Niihau. Two of these dragon-women, according to the legends, lived as\nguardians of the pali (precipice) at the end of Nuuanu Valley, above\nHonolulu. After many years it was supposed that they both assumed the\npermanent forms of large stones which have never lost their associations\nwith mysterious, miraculous power.\n\nEven as late as 1825, Mr. Bloxam, the chaplain of the English\nman-of-war, recorded in \"The Voyage of the Blonde\" the following\nstatement:\n\n\"At the bottom of the Parre (pali) there are two large stones on which\neven now offerings of fruits and flowers are laid to propitiate the\nAku-wahines, or goddesses, who are supposed to have the power of\ngranting a safe passage.\"\n\nMr. Bloxam says that these were a kind of mo-o, or reptile, goddesses,\nand adds that it was difficult to explain the meaning of the name given\nto them, probably because the Hawaiians had nothing in the shape of\nserpents or large reptiles in their islands.\n\nA native account of these stones says: \"There is a large grove of\nhau-trees in Nuuanu Valley, and above these lie the two forest women,\nHau-ola and Ha-puu. These are now two large stones, one being about\nthree feet long with a fine smooth back, the other round with some\nlittle rough places. The long stone is on the seaward side, and this is\nthe Mo-o woman, Hau-ola; and the other, Ha-puu. The leaves of ferns\ncover Hau-ola, being laid on that stone. On the other stone, Ha-puu, are\nlehua flowers. These are kupuas.\"\n\nAgain the old people said that their ancestors had been accustomed to\nbring the navel cords of their children and bury them under these stones\nto insure protection of the little ones from evil, and that these were\nthe stone women of Nuuanu.\n\nAla-muki lived in the deep pools of the Waialua River near the place\nKa-mo-o-loa, which received its name from the long journeys that dragon\nmade over the plains of Waialua. She and her descendants guarded the\npaths and sometimes destroyed those who travelled that way.\n\nOne dragon lived in the Ewa lagoon, now known as Pearl Harbor. This was\nKane-kua-ana, who was said to have brought the pipi (oysters) to Ewa.\nShe was worshipped by those who gathered the shell-fish. When the\noysters began to disappear about 1850, the natives said that the dragon\nhad become angry and was sending the oysters to Kahiki, or some far-away\nforeign land.\n\nKilioe, Koe, and Milolii were noted dragons on the island of Kauai. They\nwere the dragons of the precipices of the northern coast of this island,\nwho took the body of the high chief Lohiau and concealed it in a cave\nfar up the steep side of the mountain. There is a very long interesting\nstory of the love between Lohiau and Pele, the goddess of fire. In this\nstory Pele overcame the dragons and won the love of the chief. Hiiaka,\nthe sister of the fire-goddess, won a second victory over them when she\nrescued a body from the cave and brought it back to life.\n\nOn Maui, the greatest dragon of the island was Kiha-wahine. The natives\nhad the saying, \"Kiha has mana, or miraculous power, like Mo-o-inanea.\"\nShe lived in a large deep pool on the edge of the village Lahaina, and\nwas worshipped by the royal family of Maui as their special guardian.\n\nThere were many dragons of the island of Hawaii, and the most noted of\nthese were the two who lived in the Wailuku River near Hilo. They were\ncalled \"the moving boards\" which made a bridge across the river.\n\nSometimes they accepted offerings and permitted a safe passage, and\nsometimes they tipped the passengers into the water and drowned them.\nThey were destroyed by Hiiaka.\n\nSacred to these dragons who were scattered over all the islands were the\nmo-o priests and the sorcerers, who propitiated them with offerings and\nsacrifices, chanting incantations.\n\n                 *       *       *       *       *\n\n                          CHAS. R. BISHOP\n\nMr. Chas. R. Bishop died in California early in 1915, having just passed\nhis ninety-third birthday. He was born in Glens Falls, N.Y., and sailed\naround Cape Horn to Hawaii in the early days before steamship\ncommunication.\n\nHis wife, Pauahi, was a very high chiefess descended from the royal line\nof Kamehameha the Great. To her Kamehameha V. offered the throne, and on\nher refusal to espouse him remained a bachelor and died without heir.\nMrs. Pauahi Bishop bequeathed her vast estate and fortune to found the\nschools for Hawaiian boys and girls, known as the Kamehameha Schools,\nHonolulu, and near these Mr. Bishop founded the Bishop Museum; which\ncontains all the magnificent feather-cloaks, helmets, calabashes, etc.,\nhanded down from generation to generation through the royal line of the\nKamehamehas and inherited by Mrs. Bishop. This has been greatly\nincreased by other gifts and purchases and now forms the finest museum\nin the world, of relics of the Polynesian race.\n\n\n\n\n               PARTIAL LIST OF HAWAIIAN TERMS USED\n                 (For Pronunciation see page iv)\n\n\n    aala-manu, 198.\n    Ahaula, 2.\n    Aikanaka, 49, 50, 57, 58.\n    aikane, 133, 137.\n    aka, 158.\n    akala, 161.\n    Akaaka, 88, 90, 92.\n    Akoa-koa, 170.\n    Akuapohaku, 75.\n    ala, 201.\n    ala-nui, 105.\n    alii, 7, 50, 208.\n    Aliiwahine, 120.\n    Aloha, 82.\n    aloha, 105, 166-168, 178, 215.\n    amama, 199, 205.\n    Anao-puhi, 57.\n    Anuenue, 48, 84, 117-126, 134, 140, 147, 148.\n    ao-opua, etc., 128, 130.\n    ao-pii-kai, 140.\n    Aukele-nui-aku, 206.\n    aumakua, 37, 47, 101, 103, 150, 173.\n    auwe, 80, 239.\n    au-waa-olalua, 43.\n    awa, 17, 79, 109, 164, 165, 186, 187, 199, 207, 211, 213.\n    Awela, 191.\n\n    Ea, 212, 213.\n    Eeke, 49.\n    eepa, 46, 117, 141, 142, 144, 150, 207.\n    Enaena, 5.\n\n    Hae-hae, 210, 217.\n    Haena, 197, 198.\n    Haina-kolo, 178-180, 186-204.\n    hala, 39, 201.\n    Halulu, 66-73.\n    Hamakua, 133, 186, 197, 199, 205.\n    hau, 71.\n    Haumea, 152, 154, 157, 160, 161.\n    Hau-pu, 21-25.\n    Hawaii-nui-akea, 2, 4, 7, 118, 125, 155.\n    Heeia, 41, 148, 160.\n    Hee-makoko, 120.\n    hee-nalu, 102.\n    heiau, 2, 3, 49-51, 57, 179, 180.\n    Hewahewa, 3.\n    Hiku, 225-240.\n    Hiiaka, 205, 206.\n    Hiikalanui, 177, 197, 199.\n    Hiilawe, 37, 47.\n    Hii-lani-wai, 136, 137.\n    Hiilei, 132, 139, 143, 148, 163-176, 180-184.\n    Hilo, 95, 122, 124, 132, 186, 190, 191.\n    Hina, 37-39, 45-48, 117-132, 139, 142, 144, 148, 163, 164, 180, 181,\n          191.\n    Hina-kekai, 213, 214.\n    Hinalea, 158, 160.\n    Hinole, 153-158.\n    holua, 7.\n    Honolulu, 14, 18, 74, 117.\n    Honu, 212.\n    honuhonu, 102.\n    Honua-lewa, 165.\n    Hookena, 26.\n    hookupu, 189.\n    Hou, 191.\n    hula, 102, 137, 145-147, 204-207, 216.\n\n    ieie, 39, 48, 113, 205, 230, 231.\n    iiwi, 38.\n    imu, 28.\n    Inaina, 77, 78.\n    inalua, 159.\n    Iwa, 121, 122.\n\n    Kaakee, 114.\n    Kaa-lii, 15.\n    Kaaona, 170.\n    Ka-ao-opua-ola, 129.\n    Kaena, 21, 24, 25.\n    Kahala, 84-93.\n    Kahanai, 120-126, 132, 141-148.\n    Kahekili, 114, 115.\n    Kahele, 7-12.\n    Kahiki, 66, 116, 146, 150.\n    kahili, 105, 110.\n    Kaholo, 36, 37, 195.\n    Kahoolawe, 44, 46, 157.\n    kahu, 40, 52, 55, 220-222.\n    Kahuku, 45, 49-58.\n    Ka-hula-anu, 105.\n    Kahuli, 163, 164, 168-172, 198.\n    kahuna, 64, 66, 72, 87, 183, 186.\n    Ka-ia, 194, 202.\n    Kaiahe, 44.\n    Kaikawahine, 84.\n    Ka-ikuwai, 105.\n    Ka-ilio-hae, 100-106.\n    Kaipuo Lono, 120.\n    Kakea, 36.\n    Kakela, 163, 172, 184.\n    Kakuhihewa, 16.\n    Kalae, 5, 21, 95-99.\n    Kalai-pahoa, 108-115.\n    Kalapana, 66.\n    Kalakaua, 87, 92, 224, 240.\n    Kalakoi, 113.\n    Kalala-ika-wai, 122.\n    Kalaniopua.\n    Kalauokolea, 134.\n    Kalaupapa, 51, 56.\n    Kalawao, 51.\n    Kalei, 60, 61, 210.\n    Kalena, 136.\n    Ka-lewa-nuu, 194.\n    Kalei, 61.\n    Ka-lewa-lani, 175.\n    Kalihi-uka, 160, 161.\n    Kalo-eke-eke, 26, 28.\n    Kaluaaka, 49, 50.\n    Ka-lua-hine, 178.\n    Kama-ahala, 201.\n    Kamaka, 94.\n    Kamakau, 75, 83.\n    Ka-make-loa, 104.\n    Kamalo, 49-58.\n    Kamehameha, 3, 108, 114, 115.\n    Ka-moho-alii, 44, 45, 50, 61, 157.\n    Kamoihiili, 84, 87.\n    Kanaloa, 5, 15, 16, 117-124, 136, 139, 143, 147, 178, 199.\n    Kana-mu, 184, 185, 188.\n    Kane-ia-kama, 111-113.\n    Kana-ula, 192.\n    Kane, 5, 15, 16, 116, 117, 120-126, 134-150, 164, 199, 206.\n    Kane-hekili, 124, 125.\n    Kane-huna-moku, 209.\n    Kanikawi, 127.\n    Kanuku, 133.\n    kapa, 61, 63, 102, 109, 112, 152, 164, 171, 179, 187-189, 200, 201.\n    Kapu, 5.\n    Ka-opua-ua, 142.\n    Ka-pali-kala-hale, 177.\n    Kapo, 98, 111, 140, 141.\n    Kapoekino, etc., 46.\n    Kau, 9, 10, 11, 13, 28, 95, 156, 187.\n    Ka-ua-koko-ula, 145.\n    Kauai, 21, 24, 25, 30, 40, 41, 43, 137-139, 177, 178, 185.\n    Kauhi, 85.\n    Kauhika, 183.\n    Kauhuku, 49.\n    Kaukini, 36, 39.\n    Kaula, 176, 219.\n    Kau-lana-iki-pokii, 132, 143-150, 184-188.\n    Kau-mai-liula, 132, 139, 143-149.\n    Kau-naha, 194.\n    Kauwila, 181.\n    Kawa, 191.\n    Kawaihae, 178.\n    Ka-wai-nui, 150.\n    Kawelo, 191.\n    Kawelona, 40-47.\n    Kea-au, 197.\n    Keakeo-Milu, 97.\n    Ke-alohilani, 127, 130-135, 138.\n    Ke-ao-lewa, 193, 194\n    Ke-ao-mele-mele, 116, 128, 131, 138-150.\n    Ke-au-kai, 165, 171-177, 180-183, 186, 189, 199, 200, 221.\n    Ke-au-miki, 164, 172, 176, 180, 186, 189, 197, 198.\n    Ke-au-nini, 163, 170-197, 202-208, 215-219.\n    Ke-au-oku, 183.\n    Ke-awa-lua, 145.\n    Kekaa, 101.\n    Kekeaaweaweulu, 188.\n    Keke-hoa-lani, 172.\n    Kewa, 240.\n    Kewalu, 224-240.\n    Kiha-pu, 45.\n    Kiha-wahine, 152, 157-162.\n    Kilauea, 71, 157.\n    kilo-kilo, 130.\n    kilu, 99, 205, 235.\n    koa, 26, 29, 32, 37, 85, 87.\n    Koa-mano, 41.\n    Kohala, 3, 178, 187, 191-193.\n    kohi-pohaku, 29.\n    koko, 113.\n    Kokua, 77, 78, 80.\n    Kona, 26-28, 89, 224, 233, 239.\n    konane, 99, 191, 205.\n    Konolii, 198.\n    Koo-lau-poko, 149, 160.\n    Kou, 144, 160.\n    kou, 193.\n    Ku, 5, 39, 72, 117, 126, 131, 148, etc.\n    kua, 178.\n    Ku-aha-ilo, 163, 175, 204, 214.\n    Kuai-he-lani, 116, 121, 122, 126-131, 139, 170, 180, 183, 190-198,\n                  212, 214, 215, 218.\n    Kuamu-amu, 208.\n    Kukali, 66-73.\n    Kukalaukamanu, 42.\n    Ku-ke-anuenue, 170.\n    Ku-ke-ao-loa, 129, 130.\n    kukui, 11, 140, 166, 198, 227, 233.\n    Ku-kui-haele, 95.\n    kulakulai, 102.\n    Kulioe, 235.\n    ku-maru, 14.\n    Kumukahi, 211.\n    Kumunuiaiake, 190.\n    Kupa, 50-58.\n    kupua, 46, 47, 71, 99, 125, 133, 135, 139, 149, 200, 212, 214.\n\n    Laamaikahiki, 59.\n    Lahaina, 100, 160.\n    Laiewai, 41, 214.\n    Laka, 14, 125-205, 206.\n    Lamakea, 125.\n    Lanai, 157.\n    lanai, 187, 189, 208.\n    Lanihuli, 120.\n    Lauanau, 40.\n    Laukaiieie, 36, 39, 40-48.\n    Laukoa, 40.\n    Lau-ka-pali, 39.\n    lehua, 167.\n    Lehua, 42, 43, 44.\n    Lei-walo, 18.\n    Lewa-lani, 184, 192.\n    Lihau, 44.\n    Lihue, 40.\n    Lilinoe, 171, 185.\n    Limaloa, 190, 191.\n    lipoa, 37.\n    Loko-aka, 158.\n    Lolokea, 191.\n    Lolo-ka-eha, 198.\n    Lono, 5, 94-99, 200-203, 206.\n    Lono-kai, 204, 205, 208.\n    Lopoikihelewele, 196.\n    loulou, 102.\n    Lua Pele.\n    lua-uhane, 231.\n    Luakia, 191, 195, 196, 200.\n\n    Mahana, 87-90.\n    Mahea-lani, 123.\n    maika, 114, 153.\n    Maile, 200.\n    Mai-ola, 109.\n    Makalei, 122, 123, 149, 150.\n    Makani-kau, 41-48.\n    Makani-kona, 193.\n    Makuukao, 149.\n    mo-o, 51, 52, 154, 165, 166.\n    Makapuu, 149.\n    malo, 47, 68, 188.\n    Maluae, 14-19.\n    Malu-aka, 138.\n    Mamala, 144.\n    Mamo, 124.\n    Mana, 43.\n    mana, 43, 129, 204.\n    Mamo, 52.\n    Manoa, 14, 84, 88, 91, 93, 135.\n    Maori, 240.\n    Mapulehu, 50.\n    Mauna Loa, 98, 111, 140.\n    Mauna Kea, 45, 127, 131-134, 154, 155.\n    Maui, 44, 49, 56, 59, 64, 98, 100-114, 151, 156.\n    mele, 147, 211, 236.\n    menehune, 76, 141, 142-145, 150, 171, 185.\n    milo, 216.\n    Milu, 96-99, 110, 179, 204, 216, 218, 219, 232-240.\n    miru, 99.\n    Moana-liha, 208.\n    Moanalua, 18.\n    Moho, 193, 194 (see Mohoalii and Mohonana).\n    Mohoalii, 85 (see Ka-moho-alii).\n    Moho-nana, 175 (see Mooinanea).\n    moi, 77.\n    Moi, 190.\n    Moikeha, 59.\n    mokahana, 40, 41.\n    Moli-lele, 209.\n    Molokai, 44, 46, 49, 51, 52, 56, 64, 98, 109, 114, 152, 156, 158,\n             220-223.\n    mo-o, 154, 165, 166.\n    Mo-o, 51, 52.\n    Mo-o-inanea, 116-135, 139, 144, 147, 148.\n    Mu, 6, 8.\n\n    Nakula-kai, 163, 164, 172.\n    Nakula-uka, 163-165, 172, 184.\n    Namakaeha, 71, 72.\n    Namunawa, 142.\n    Nanaue, 60-65.\n    Napoopoo, 180.\n    noa, 105.\n    Nohu, 40, 85, 89, 94-99, 110.\n    Niihau, 42, 139, 164, 177, 211.\n    Niuloahiki, 173, 190.\n    Nuumea-lani, 122, 127, 128, 163, 165, 173, 175.\n    Nuuanu, 121, 123, 136, 140-144, 161.\n    Nuu-pule, 206.\n\n    Oahu, 14, 23, 25, 41, 44, 77, 83, 117, 125, 139, 143, 144, 152, 154,\n          160, 178, 191, 214.\n    ohelo, 40.\n    ohia, 37, 38, 47, 48.\n    Ohia, 125.\n    Olaa, 191.\n    Olohe, 11.\n    Olopana, 132, 144, 148, 179-189, 197, 199, 220.\n    omaomao, 167.\n    Opealoa, 196, 202, 211.\n    opihi-awa, 108.\n    opoa-pea, 164.\n    Ounauna, 158-160.\n\n    Pa-ai-ie, 198.\n    Paao, 3, 4.\n    Paaohau, 204.\n    pahoa, 13.\n    pahoehoe, 198.\n    Pakaalana, 179, 192, 197.\n    pali, 150, 197, 202.\n    Paliula, 121-141, 147.\n    Pana-ewa, 197, 198.\n    Papa, 235.\n    papa-hee, 7.\n    papa-ku, 19.\n    Papalakamo, 217.\n    pa-u, (skirt) 203.\n    pau (to stop).\n    Pele, 73, 76, 154, 159, 160, 163, 169, 205, 206.\n    Pilau-hulu, 191.\n    Pili-a-mo-o, 197.\n    piliwaiwai, 7.\n    Pii-moi, 170, 194, 213.\n    Po, 17-19, 85.\n    Pokahi, 36-39.\n    Pokahu, 21.\n    Poliahu, 45, 138, 140, 154-157.\n    Po-Milu, 105, 208.\n    Popo-alaea, 208, 215, 216.\n    Pua, 98, 111.\n    Pua-ohelo, 40.\n    Pueo, 85.\n    puepue-one, 102.\n    puhenehene, 191.\n    Pukoo, 49.\n    Puna, 7, 10, 11, 95, 122, 152-162, 171, 187.\n    Puna-luu, 141.\n    Pupu-hina-hina-ula, 40.\n    Pupukanoi, 39, 40, 44, 46.\n    Pupu-moka-lau, 43.\n    Puu-mano, 65.\n    Puu-o-ka-polei, 211.\n\n    tabu, 5, 6, 12, 52, 53, 55, 58, 120, 129, 165, 172, 174, 179, 183,\n          186, 188, 191, 193, 199, 210, 212, 227, 228.\n    Tahiti, 3, 66.\n    Tanaroa, 5.\n    Tane, 5.\n    taro, 14, 26, 27, 28, 53, 54, 63, 110.\n    tapa, 55, 97.\n    ti, 39, 96, 97.\n\n    Uhu, 190.\n    Ulu, 37.\n    Ulu-nui, 143.\n    ulu-maika, 102.\n    umauma, 102.\n    unihipili, 8.\n    Upolu, 3.\n\n    Wahaula, 1-13.\n    Waiakea, 133, 191.\n    Waialae, 125.\n    Waialua, 149.\n    Wai-kaha-lulu, 161.\n    Waikiki, 84, 85, 93.\n    Wailuku, 197.\n    Waimanu, 95.\n    Waimea, 45, 185.\n    Waiohinu, 28.\n    Waiola, 132.\n    Waipio, 36, 37, 45, 59-64, 95-110, 135, 148, 178, 180-182, 192, 197,\n            201, 208, 220, 224, 233, 239.\n    Waipuhia, 120.\n    Wai-puna-lei, 198.\n    Waka, 51, 121-126, 135, 141, 148, 214.\n    Wakea, 152, 235.\n    Walia, 104.\n    Waolani, 117, 120-126, 134, 136, 147, 140-150.\n    wini-wini, 177.\n\n\n\n\n                           PRESS NOTICES\n\n\n     LEGENDS OF OLD HONOLULU. By William Drake Westervelt. (Published\n     July, 1915.) Press of Geo. H. Ellis Co., Boston. 12mo. $1.50.\n\nLovers of legendary lore may feast upon this collection of traditional\ntales of the Hawaiian people and their origin as first told by the old\nHawaiians and sometimes touched up and added to by the Hawaiian\nstory-teller. The author was president of the Hawaiian Historical\nSociety for some time, and is a resident of Honolulu. The tales found in\nthis handsomely illustrated volume have already for the most part seen\nprint in papers, magazines, and society reports, and they are well\nworthy of preservation in this permanent form. The legends tell of many\nthings in heaven and on earth, of the creation of man, the gods who\nfound water, the great dog Ku, the Cannibal Dog-man, the water of life\nof Kane.--_Transcript, Boston, Mass., Aug. 11, 1915._\n\n               *       *       *       *       *\n\n\"Legends of Old Honolulu,\" collected and translated by W. D. Westervelt,\nauthor of several other fine literary works, is an interesting and\nfascinating volume in which we are told with beauty of language and\ncolorful description the weird and mysterious folk-lore of these distant\npeople who live in a charmed atmosphere and whose life is one long\nsummer day.\n\nThese legends have been gathered from Hawaiian traditions by W. D.\nWestervelt, who resides in Honolulu, and who is particularly equipped\nfor giving them to the reading public. They are illustrated with many\nsepia pictures taken from original photographs, and these add greatly to\nthe charm of the book.\n\nThe author has not lost the simplicity of style in translation, and this\nmakes these tales all the more delightful.\n\n\"The Great Dog Ku\" is captivating in its unusual depiction. \"The\nWonderful Shell\" is a veritable prose poem, and there is magic and\nwonderful imagery about \"Pikoi the Rat-Killer\" which will enthrall the\nyoungsters and entertain their elders. All these legends have their own\nparticular appeal, and this book may be classed among the rare offerings\nof the year.--_Courier, Buffalo, N. Y., Aug. 29, 1915._\n\nW. D. Westervelt has produced a book of permanent and world-wide\ninterest in collecting and translating the legends of old Honolulu which\nembody all that the vanishing race knows of their origin and their life\nbefore the white man came to civilize and decimate them. The legends are\ngiven their proper setting by means of descriptive interludes and\nexplanations of native customs and a key to the language and its\npronunciation. No ethnologist, student of comparative religion, or\nmythologist can afford to be ignorant of the material collected by Mr.\nWestervelt and embodied in this well printed and finely illustrated\nlittle volume.\n\nPublished by Geo. H. Ellis Co., Boston, Mass.--_Express, Portland, Me.,\nSept. 4, 1915._\n\n                   *       *       *       *       *\n\nMr. Westervelt has long been an active investigator of the aboriginal\nconditions of Hawaiian life, and the stories he has discovered have\nadded not a little to our knowledge of the Polynesian race as it was\nbefore the dawn of history. The ancient Hawaiians were of an imaginative\nturn of mind, and their traditions abound in tales of gods and goblins.\nSome of the stories, now centuries old, are closely related to the\nlegends that are known to exist in New Zealand and other islands of the\nPacific, and many of them bear active resemblances to the fairy-tales of\nour own country. They are interesting enough in themselves, and have an\nadded attraction for the student of comparative folk-lore. The present\nvolume contains excellent illustrations of the scenery of Honolulu, some\nof them taken from photographs by the author.--_Scotsman, Great Britain,\nSept. 13, 1915._\n\n                   *       *       *       *       *\n\nMr. Westervelt, who gives us these legends of Polynesia, has lived for\nmany years in Honolulu, and has made a special study of the history and\ntraditions of the people of the islands. He writes as one well versed in\nhis subject, and some of the legends which he presents to us are of\ngreat beauty, showing a fine and delicate imagination in their authors.\n\nThe character of the legends varies. One or two, and these perhaps the\nmost interesting, are Creation myths. It is evident here and there that\nthe original web is crossed with later strands which have obviously been\nintroduced by Christian missionary teaching, and it is not always easy\nto disentangle them.\n\nOne, that has as primitive and antique a savour as any, is that of the\nHog-god, Kamapuaa. It is a great tale, and Kamapuaa was rather a\nglorious ruffian and capable of surprising transformations.\n\n\"Many of the Hawaiians [he writes] of to-day believe in the continual\npresence of the aumakuas, the spirits of the dead. In time past the\naumakuas were a powerful reality. An ancester, a father or a\ngrandfather, a makua, died. Sometimes he went to Po, the under-world, or\nto Milu, the shadow-land, or to Lani, the Hawaiian heaven, and sometimes\nhe remained to be a torment or a blessing to his past friends.\"\n\nWe could do well with more light thrown on these places, pleasant or\nunpleasant, and on the ideas of the Polynesians concerning the life\nafter death. It seems that it would be well within Mr. Westervelt's\npower and knowledge to give us this further light, and we may hope that\nsome day he will do so.--_Times, London, Sept. 23, 1915._\n\n                   *       *       *       *       *\n\nHonolulu is fast becoming a favorite tourist land, and particularly\nsince the tremendous popularity of a recent Hawaiian volcano play, a\ngood many people have taken to humming pensively the native farewell\nsong and discoursing wistfully of the Eden-like qualities of the\nislands. In view of this increasing interest, W. D. Westervelt's book of\nthe legends of Honolulu is especially timely, although such a work\nalways has value. During his residence in Honolulu this writer has\ncollected and translated from the Hawaiian all the available legends of\nthe region, retelling them with singular success.\n\nTo mention but an instance, every one of them has a tale relating the\ncreation of man. This haunting similarity is one of the fascinations of\nlegend study. Mr. Westervelt has made a noteworthy contribution to that\nbranch of literature.--_Bellman, Minneapolis, Minn., Sept. 25, 1915._\n\n                   *       *       *       *       *\n\nThese legends will prove of unusual interest to the general reader and\nespecially to the scholar, thinker, and poet. They describe vividly and\nstrongly the triumphs and the wanderings of the people of Hawaii. The\nlegends of old Honolulu proper have been compiled from stories told by\nold Hawaiians still living; others, furnished by the pioneer American\nmissionaries, who began their work on the islands early in the last\ncentury. The writer has lived among this remnant of a great race for\nmany years, and through his sympathy and deep appreciation of native\nhopes and native aspirations has been able to familiarize himself with\ntheir inner life.\n\nPrice, buckram, 12mo., $1.50; also in kapa. Press of Geo. H. Ellis Co.,\nBoston, Mass.--_Overland Monthly, San Francisco, Cal., Oct. 1, 1915._\n\n                   *       *       *       *       *\n\n\"Legends of Old Honolulu\" is an interesting summary of what is known\nabout the Hawaiian Islands, their people, and the origin of their race.\n\nAs soon as the Hawaiian alphabet was prepared, in 1821, native writers\nbegan delving into their past, finding there a treasure-mine of romantic\nstories and of valuable ethnological and historical facts in regard to\nthe Polynesian race. These stories were written originally in Hawaiian,\nfor native news-papers, and have been collected and translated by Mr. W.\nD. Westervelt, author of previous volumes on this same subject.\n\nWhile the book will be of special interest to students of ethnology and\nto those who have visited Honolulu, the romantic charm which pervades\nthis Pacific archipelago gives its history a universal attraction for\nthe reading public.\n\nThe volume is well bound and well illustrated. Boston: Geo. H. Ellis\nCo.--_Globe, Boston, Oct. 25, 1915._","title":"Legends of Gods and Ghosts (Hawaiian Mythology): Collected and Translated from the Hawaiian","tradition":"myth-cosmogony","translated_text":null,"word_count":65035}