PART III

Thus they lived for perhaps thirty days (_he mau anabulu_), when

a messenger arrived, announcing that Kualii was making war at

Moanalua. The soldiers of Kakuhihewa quickly made themselves ready,

and among them Keinohoomanawanui went out to battle. The lame marshal

had started for the scene the night before.

On the morning of the day of battle, Kalelealuaka said to his wives

that he had a great hankering for some shrimps and moss, which must

be gathered in a particular way, and that nothing else would please

his appetite. Thereupon, they dutifully set out to obtain these things

for him. As soon as they had gone from the house Kalelealuaka flew to

Waianae and arrayed himself with wreaths of the fine-leaved _maile_

(_Maile laulii_). which is peculiar to that region. Thence he flew to

Napeha, where the lame marshal, Maliuhaaino, was painfully climbing

the hill on his way to battle. Kalelealuaka cheerily greeted him,

and the following dialogue occurred:

K. "Whither are you trudging, Maliuhaaino?"

M. "What! don't you know about the war?"

K. "Let me carry you."

M. "How fast you travel! Where are you from?"

K. "From Waianae."

M. "So I see from your wreaths. Yes, carry me, and Waianae shall

be yours."

At the word Kalelealuaka picked up the cripple and set him down on

an eminence _mauka_ of the battlefield, saying, "Remain you here and

watch me. If I am killed in the fight, you return by the same way we

came and report to the King."

Kalelealuaka then addressed himself to the battle, but before attacking

the enemy he revenged himself on those who had mocked and jeered at

him for not joining the forces of Kakuhihewa. This done, he turned his

hand against the enemy, who at the time were advancing and inflicting

severe loss in the King's army.

To what shall we compare the prowess of our hero? A man was plucked

and torn in his hand as if he were but a leaf. The commotion in the

ranks of the enemy was as when a powerful waterfowl lashes the water

with his wings (_O haehae ka manu, Ke ale nei ka wai_). Kalelealuaka

moved forward in his work of destruction until he had slain the captain

who stood beside the rebel chief, Kualii. From the fallen captain he

took his feather cloak and helmet and cut off his right ear and the

little finger of his right hand. Thus ended the slaughter that day.

The enthusiasm of the cripple was roused to the highest pitch on

witnessing the achievements of Kalelealuaka, and he determined to

return and report that he had never seen his equal on the battlefield.

Kalelealuaka returned to Puuloa, and hid the feather cloak and helmet

under the mats of his bed, and having fastened the dead captain's

ear and little finger to the side of the house, lay down and slept.

After a while, when the two women, his wives, returned with the

moss and shrimps, he complained that the moss was not gathered as he

had directed, and that they had been gone such a long time that his

appetite had entirely left him, and he would not eat of what they

had brought. At this the elder sister said nothing, but the younger

one muttered a few words to herself; and as they were all very tired

they soon went to sleep.

They had slept a long while when the tramp of the soldiers of

Kakuhihewa was heard, returning from the battle. The King immediately

asked how the battle had gone. The soldiers answered that the

battle had gone well, but that Keinohoomanawanui alone had greatly

distinguished himself. To this the King replied he did not believe

that the Sloven was a great warrior, but when the cripple returned

he would learn the truth.

About midnight the footsteps of the lame marshal were heard outside

of the King's house. Kakuhihewa called to him, "Come, how went the

battle?"

"Can't you have patience and let me take breath?" said the

marshal. Then when he had rested himself he answered, "They fought,

but there was one man who excelled all the warriors in the land. He

was from Waianae. I gave Waianae to him as a reward for carrying me."

"It shall be his," said the King.

"He tore a man to pieces," said the cripple, "as he would tear a

banana-leaf. The champion of Kualii's army he killed, and plundered

him of his feather cloak and helmet."

"The soldiers say that Keinohoomanawanui was the hero of the day,"

said the King.

"What!" said the cripple. "He did nothing. He merely strutted

about. But this man--I never saw his equal; he had no spear, his only

weapons were his hands; if a spear was hurled at him, he warded it

off with his hair. His hair and features, by the way, greatly resemble

those of your son-in-law."

Thus they conversed till daybreak.

After a few days, again came a messenger announcing that the rebel

Kualii was making war on the plains of Kulaokahua. On hearing this

Kakuhihewa immediately collected his soldiers. As usual, the lame

marshal set out in advance the evening before the battle.

In the morning, after the army had gone, Kalelealuaka said to his

wives, "I am thirsting for some water taken with the snout of the

calabash held downward. I shall not relish it if it is taken with the

snout turned up." Now, Kalelealuaka knew that they could not fill

the calabash if held this way, but he resorted to this artifice to

present the two young women from knowing of his miraculous flight to

the battle. As soon as the young women had got out of sight he hastened

to Waialua and arrayed himself in the rough and shaggy wreaths of _uki_

from the lagoons of Ukoa and of _hinahina_ from Kealia. Thus arrayed,

he alighted behind the lame marshal as he climbed the hill at Napeha,

slapped him on the back, exchanged greetings with him, and received a

compliment on his speed; and when asked whence he came, he answered

from Waialua. The shrewd, observant cripple recognized the wreaths

as being those of Waialua, but he did not recognize the man, for the

wreaths with which Kalelealuaka had decorated himself were of such a

color--brownish gray--as to give him the appearance of a man of middle

age. He lifted the cripple as before, and set him down on the brow of

Puowaina (Punch Bowl Hill), and received from the grateful cripple,

as a reward for his service, all the land of Waialua for his own.

This done, Kalelealuaka repeated the performances of the previous

battle. The enemy melted away before him, whichever way he turned. He

stayed his hand only when he had slain the captain of the host and

stripped him of his feather cloak and helmet, taking also his right

ear and little finger. The speed with which Kalelealuaka returned

to his home at Puuloa was like the flight of a bird. The spoils and

trophies of this battle he disposed of as before.

The two young women, Kalelealuaka's wives, turned the nozzle of the

water-gourd downward, as they were bidden, and continued to press it

into the water, in the vain hope that it might rise and fill their

container, until the noonday sun began to pour his rays directly upon

their heads; but no water entered their calabash. Then the younger

sister proposed to the elder to fill the calabash in the usual way,

saying that Kalelealuaka would not know the difference. This they did,

and returned home.

Kalelealuaka would not drink of the water, declaring that it had been

dipped up. At this the younger wife laughed furtively; the elder broke

forth and said: "It is due to the slowness of the way you told us

to employ in getting the water. We are not accustomed to the menial

office of fetching water; our father treated us delicately, and a

man always fetched water for us, and we always used to see him pour

the water into the gourd with the nozzle turned up, but you trickily

ordered us to turn the nozzle down. Your exactions are heartless."

Thus the women kept complaining until, by and by, the tramp of the

returning soldiers was heard, who were boasting of the great deeds of

Keinohoomanawanui. The King, however, said: "I do not believe a word of

your talk; when my cripple comes he will tell me the truth. I do not

believe that Keinohoomanawanui is an athlete. Such is the opinion I

have formed of him. But there is a powerful man, Kalelealuaka,--if he

were to go into battle I am confident he would perform wonders. Such

is the opinion I have formed of him, after careful study."

So the King waited for the return of the cripple until night, and

all night until nearly dawn. When finally the lame marshal arrived,

the King prudently abstained from questioning him until he had rested

a while and taken breath; then he obtained from him the whole story

of this new hero from Waialua, whose name he did not know, but who,

he declared, resembled the King's son-in-law, Kalelealuaka.

Again, on a certain day, came the report of an attack by Kualii at

Kulaokahua, and the battle was to be on the morrow. The cripple, as

usual, started off the evening before. In the morning, Kalelealuaka

called to his wives, and said: "Where are you? Wake up. I wish you

to bake a fowl for me. Do it thus: Pluck it; do not cut it open,

but remove the inwards through the opening behind; then stuff it

with _luau_ from the same end, and bake it; by no means cut it open,

lest you spoil the taste of it."

As soon as they had left the house he flew to Kahuku and adorned his

neck with wreaths of the pandanus fruit and his head with the flowers

of the sugar cane, thus entirely changing his appearance and making him

look like a gray-haired old man. As on previous days, he paused behind

the cripple and greeted him with a friendly slap on the back. Then

he kindly lifted the lame man and set him down at Puowaina. In return

for this act of kindness the cripple gave him the district of Koolau.

In this battle he first slew those soldiers in Kakuhihewa's army

who had spoken ill of him. Then he turned his hand against the

warriors of Kualii, smiting them as with the stroke of lightning,

and displaying miraculous powers. When he had reached the captain of

Kualii's force, he killed him and despoiled his body of his feather

cloak and helmet, taking also a little finger and toe. With these he

flew to the cripple, whom he lifted and bore in his flight as far as

Waipio, and there dropped him at a point just below where the water

bursts forth at Waipahu.

Arrived at his house, Kalelealuaka, after disposing of his spoils,

lay down and slept. After he had slept several hours, his wives came

along in none too pleased a mood and awoke him, saying his meat was

cooked. Kalelealuaka merely answered that it was so late his appetite

had gone, and he did not care to eat.

At this slight his wives said: "Well, now, do you think we are

accustomed to work? We ought to live without work, like a king's

daughters, and when the men have prepared the food then we should go

and eat it."

The women were still muttering over their grievance, when along

came the soldiers, boasting of the powers of Keinohoomanawanui,

and as they passed Kalelealuaka's door they said it were well if

the two wives of this fellow, who lounges at home in time of war,

were given to such a brave and noble warrior as Keinohoomanawanui.

The sun was just sinking below the ocean when the footsteps of the

cripple were heard at the King's door, which he entered, sitting down

within. After a short time the King asked him about the battle. "The

valor and prowess of this third man were even greater than those

of the previous ones; yet all three resemble each other. This day,

however, he first avenged himself by slaying those who had spoken ill

of him. He killed the captain of Kualii's army and took his feather

cloak and helmet. On my return he lifted me as far as Waipahu."

In a few days again came a report that Kualii had an army at a place

called Kahapaakai, in Nuuanu. Maliuhaaino immediately marshalled his

forces and started for the scene of battle the same evening.

Early the next morning Kalelealuaka awakened his wives, and said

to them: "Let us breakfast, but do you two eat quietly in your own

house, and I in my house with the dogs; and do not come until I

call you." So they did, and the two women went and breakfasted by

themselves. At his own house Kalelealuaka ordered Kaluhe to stir

up the dogs and keep them barking until his return. Then he sprang

away and lighted at Kapakakolea, where he overtook the cripple, whom,

after the usual interchange of greetings, he lifted, and set down at

a place called Waolani.

On this day his first action was to smite and slay those who had

reviled him at his own door. That done, he made a great slaughter among

the soldiers of Kualii; then, turning, he seized Keinohoomanawanui,

threw him down and asked him how he became blinded in one eye.

"It was lost," said the Sloven, "from the thrust of a spear, in a

combat with Olopana."

"Yes, to be sure," said Kalelealuaka, "while you and I were living

together at Wailuku, you being on one side of the stream and I on

the other, a kukui nut burst in the fire, and that was the spear that

put out your eye."

When the Sloven heard this, he hung his head. Then Kalelealuaka seized

him to put him to death, when the spear of the Sloven pierced the

fleshy part of Kalelealuaka's left arm, and in plucking it out the

spear-head remained in the wound.

Kalelealuaka killed Keinohoomanawanui and beheaded him, and, running

to the cripple, laid the trophy at his feet with the words: "I present

you, Maliuhaaino, with the head of Keinohoomanawanui." This done,

he returned to the battle, and went on slaying until he had advanced

to the captain of Kualii's forces, whom he killed and spoiled of his

feather cloak and helmet.

When Kualii saw that his chief captain, the bulwark of his power, was

slain, he retreated and fled up Nuuanu Valley, pursued by Kalelealuaka,

who overtook him at the head of the valley. Here Kualii surrendered

himself, saying: "Spare my life. The land shall all go to Kakuhihewa,

and I will dwell on it as a loyal subject under him and create no

disturbance as long as I live."

To this the hero replied: "Well said! I spare your life on these

terms. But if you at any time foment a rebellion, I will take your

life! So, then, return, and live quietly at home and do not stir

up any war in Koolau." Thus warned, Kaulii set out to return to the

"deep blue palis of Koolau."

While the lame marshal was trudging homeward, bearing the head of

the Sloven, Kalelealuaka alighted from his flight at his house,

and having disposed in his usual manner of his spoils, immediately

called to his wives to rejoin him at his own house.

The next morning, after the sun was warm, the cripple arrived at the

house of the King in a state of great excitement, and was immediately

questioned by him as to the issue of the battle, "The battle was

altogether successful," said the marshal, "but Keinohoomanawanui was

killed. I brought his head along with me and placed it on the altar

_mauka_ of Kalawao. But I would advise you to send at once your

fleetest runners through Kona and Koolau, commanding everybody to

assemble in one place, that I may review them and pick out and vaunt

as the bravest that one whom I shall recognize by certain marks--for

I have noted him well: he is wounded in the left arm."

Now, Kakuhihewa's two swiftest runners (_kukini_) were Keakealani and

Kuhelemoana. They were so fleet that they could compass Oahu six times

in a forenoon, or twelve times in a whole day. These two were sent to

call together all the men of the King's domain. The men of Waianae came

that same day and stood in review on the sandy plains of Puuloa. But

among them all was not one who bore the marks sought for. Then came

the men of Kona, of Waialua, and of Koolau, but the man was not found.

Then the lame marshal came and stood before the King and said: "Your

bones shall rest in peace, Kalani. You had better send now and summon

your son-in-law to come and stand before me; for he is the man." Then

Kakuhihewa arose and went himself to the house of his son-in-law,

and called to his daughters that he had come to get their husband to

go and stand before Maliuhaaino.

Then Kalelealuaka lifted up the mats of his bed and took out the

feather cloaks and the helmets and arrayed his two wives, and Kaluhe,

and himself. Putting them in line, he stationed the elder of his

wives first, next to her the younger, and third Kaluhe, and placing

himself at the rear of the file, he gave the order to march, and thus

accompanied he went forth to obey the King's command.

The lame marshal saw them coming, and in ecstasy he prostrated himself

and rolled over in the dust, "The feather cloak and the helmet on

your elder daughter are the ones taken from the captain of Kualii's

army in the first day's fight; those on your second daughter from the

captain of the second day's fight; while those on Kalelealuaka himself

are from the captain killed in the battle on the fourth day. You will

live, but perhaps I shall die, since he is weary of carrying me."

The lame marshal went on praising and eulogizing Kalelealuaka as

he drew near. Then addressing the hero, he said: "I recognize you,

having met you before. Now show your left arm to the King and to this

whole assembly, that they may see where you were wounded by the spear."

Then Kalelealuaka bared his left arm and displayed his wound to the

astonished multitude. Thereupon Kakuhihewa said: "Kalelealuaka and

my daughters, do you take charge of the kingdom, and I will pass into

the ranks of the common people under you."

After this a new arrangement of the lands was made, and the country

had peace until the death of Kakuhihewa; Kalelealuaka also lived

peacefully until death took him.

X

STORIES OF THE MENEHUNES

HAWAII THE ORIGINAL HOME OF THE BROWNIES

_Thos. G. Thrum_

Students of Hawaiian folk-lore find much of coincident interest with

traditional or more historic beliefs of other and older lands. The

same applies, in a measure, to some of the ancient customs of the

people. This is difficult to account for, more especially since the

Hawaiians possessed no written language by which such knowledge could

be preserved or transmitted. Fornander and others discovered in the

legends of this people traces of the story of the Flood, the standing

still of the sun, and other narratives of Bible history, which some

savants accept as evidence of their Aryan origin. This claim we are not

disposed to dispute, but desire to present another line of tradition

that has been neglected hitherto, yet has promise of much interest.

It will doubtless interest some readers to learn that Hawaii is the

real home of the Brownies, or was; and that this adventurous nomadic

tribe were known to the Hawaiians long before Swift's satirical mind

conceived his Lilliputians.

It would be unreasonable to expect so great a range of nationalities

and peculiar characteristics among the pygmies of Hawaii as among

the Brownies of story. Tradition naturally represents them as of one

race, and all nimble workers; not a gentleman dude, or policeman

in the whole lot. Unlike the inquisitive and mischievous athletes

of present fame, the original and genuine Brownies, known as the

Menehunes, are referred to as an industrious race. In fact, it was

their alleged power to perform a marvellous amount of labor in a

short space of time that has fixed them in the minds of Hawaiians,

many of whom point to certain traces of their work in various parts of

the islands to substantiate the traditional claim of their existence.

Meeting thus with occasional references to this active race, but

mostly in a vague way, it has been a matter of interesting inquiry

among Hawaiians, some of whom were noted _kaao_, or legend-bearers,

for further knowledge on the subject. Very naturally their ideas

differ respecting the Menehunes. Some treat the subject with

gravity and respect, and express the belief that they were the

original inhabitants of these islands, but gradually gave way to

the heavier-bodied ancestors of the present race; others consider

that the history of the race has been forgotten through the lapse of

ages; while the more intelligent and better educated look upon the

Menehunes as a mythical class of gnomes or dwarfs, and the account

of their exploits as having been handed down by tradition for social

entertainment, as other peoples relate fairy stories.

In the Hawaiian legend of Kumuhonua, Fornander states that the

Polynesians were designated as "the people, descendants from Menehune,

son of Lua Nuu, etc. It disappeared as a national name so long ago,

however, that subsequent legends have changed it to a term of reproach,

representing them at times as a separate race, and sometimes as a

race of dwarfs, skilful laborers, but artful and cunning."

In the following account and selection of stories gathered from various

native sources, as literal a rendition as possible has been observed

by the translators for the better insight it gives of Hawaiian thought

and character.

MOKE MANU'S ACCOUNT

The Menehunes were supposed to have been a wonderful people, small of

stature and of great activity. They were always united in doing any

service required of them. It was their rule that any work undertaken

must be completed in one night, otherwise it would be left unfinished,

as they did not labor twice on the same work; hence the origin of

the saying: "_He po hookahi, a ao ua pau_,"--in one night, and by

dawn it is finished.

There is no reliable history of the Menehunes. No one knows whence

they came, though tradition says they were the original people of the

Hawaiian Islands. They are thought to have been supernatural beings,

governed by some one higher in rank than themselves, whom they

recognized as having power and authority over them, that assigned

them to the mountains and hills where they lived permanently. They

were said to be the only inhabitants of the islands up to the time

of Papa and Wakea, and were invisible to every one but their own

descendants, or those connected with them in some way. Many persons

could hear the noise and hum of their voices, but the gift of seeing

them with the naked eye was denied to those not akin to them. They

were always willing to do the bidding of their descendants, and their

supernatural powers enabled them to perform some wonderful works.

PI'S WATERCOURSE

Pi was an ordinary man living in Waimea, Kauai, who wanted to construct

a _mano_, or dam, across the Waimea River and a watercourse therefrom

to a point near Kikiaola. Having settled upon the best locations for

his proposed work, he went up to the mountains and ordered all the

Menehunes that were living near Puukapele to prepare stones for the

dam and watercourse. The Menehunes were portioned off for the work;

some to gather stones, and others to cut them. All the material was

ready in no time (_manawa ole_), and Pi settled upon the night when

the work was to be done. When the time came he went to the point where

the dam was to be built, and waited. At the dead of night he heard the

noise and hum of the voices of the Menehunes on their way to Kikiaola,

each of whom was carrying a stone. The dam was duly constructed,

every stone fitting in its proper place, and the stone _auwai_, or

watercourse, also laid around the bend of Kikiaola. Before the break

of day the work was completed, and the water of the Waimea River was

turned by the dam into the watercourse on the flat lands of Waimea.

When the work was finished Pi served out food for the Menehunes, which

consisted of shrimps (_opae_), this being the only kind to be had in

sufficient quantity to supply each with a fish to himself. They were

well supplied and satisfied, and at dawn returned to the mountains

of Puukapele rejoicing, and the hum of their voices gave rise to the

saying, "_Wawa ka Menehune i Puukapele, ma Kauai, puoho ka manu o

ka loko o Kawainui ma Koolaupoko, Oahu_"--the hum of the voices of

the Menehunes at Puukapele, Kauai, startled the birds of the pond of

Kawainui, at Koolaupoko Oahu.

The _auwai_, or watercourse, of Pi is still to be seen at Kikiaola.

At one time Pi also told the Menehunes to wall in a fish-pond at

the bend of the Huleia River. They commenced work toward midnight,

but at dawn the walls of the pond were not sufficiently finished to

meet, so it was left incomplete, and has remained so to this day.

LAKA'S ADVENTURE

Wahieloa, a chief, lived at Kalaikoi, Kipahulu, Maui. He took to

him a wife named Hinahawea. In due time a boy was born to them, whom

Hinahowana, the mother of Hinahawea, brought up under her own care

at Alaenui. She called him Laka-a-wahieloa. He was greatly petted

by his parents. One day his father went to Hawaii in search of the

_Ala-Koiula a Kane_ for a toy for his son, landing at Punaluu, Kau,

Hawaii, where he was killed in a cave called Keana-a-Kaualehu.

After a long absence Laka asked for his father, and his mother referred

him to his grandmother, who, on being questioned, told him that his

father went to Hawaii, and was supposed to be dead. Laka then asked

for means by which he could search for his father.

His grandmother replied: "Go to the mountains and look for the tree

that has leaves shaped like the moon on the night of Hilo, or Hoaka;

such is the tree for a canoe."

Laka followed this advice, and went to the mountains to find the

tree for his canoe. Finding a suitable one, he commenced to cut

in the morning, and by sundown he had felled it to the ground. This

accomplished, he went home. Returning the next day, to his surprise he

could not find his fallen tree, so he cut down another, with the same

result. Laka was thus tricked for several days, and in his perplexity

consulted again with his grandmother, who sent him off with the same

advice as before, to look for the crescent-shaped leaf.

He went to the mountains again and found the desired tree, but before

cutting it he dug a big hole on the side where the Kalala-Kamahele

would fall. Upon cutting the tree it fell right into the hole or

trench, as designed; then he jumped into it and lay in waiting for

the person or persons who were reërecting the trees he had cut down

for his canoe.

While thus waiting, he heard some one talking about raising the tree

and returning it to its former position, followed by someone chanting

as follows:

E ka mano o ke Akua,

Ke kini o ke Akua,

Ka lehu o ke Akua,

Ka lalani Akua,

Ka pukui Akua!

E na Akua o ke kuahiwi nei,

I ka mauna,

I ke kualono,

I ka manowai la-e,

E-iho! [7]

When this appeal ended there was a hum and noise, and in a short

time (_manawa ole_) the place was filled with a band of people, who

endeavored to lift the tree; but it would not move. Laka then jumped

out from his place of hiding and caught hold of two of the men,

Mokuhalii and Kapaaikee, and threatened to kill them for raising

again the trees he had cut for his canoe. Mokuhalii then told Laka

that if they were killed, nobody would be able to make a canoe for

him, nor would anybody pull it to the beach, but if they were spared

they would willingly do it for him, provided Laka would first build

a big and long shed (_halau_) of sufficient size to hold the canoe,

and prepare sufficient food for the men. Laka gladly consenting,

released them and returned to his home and built a shed on the level

ground of Puhikau. Then he went up to the woods and saw the canoe,

ready and complete. The Menehunes told Laka that it would be brought

to the halau that night. At the dead of night the hum of the voices

of the Menehunes was heard; this was the commencement of the lifting

of the canoe. It was not dragged, but held up by hand. The second

hum of voices brought the canoe to Haloamekiei, at Pueo. And at the

third hum the canoe was carefully laid down in the halau. Food and

fish were there spread out for the workers, the _ha_ of the taro for

food, and the opae and oopu for fish. At dawn the Menehunes returned

to their home. Kuahalau was the name of the halau, the remains of

the foundation of which were to be seen a few years ago, but now it

is ploughed over. The hole dug by Laka still exists.

KEKUPUA'S CANOE

Kakae, a chief, lived at Wahiawa, Kukaniloko, Waialua, Oahu. One day

his wife told him that she desired to go in search of her brother,

Kahanaiakeakua, who was supposed to be living at Tahiti. Kakae

thereupon ordered his man Kekupua to go into the woods and find

a suitable tree and make a canoe for his wife for this foreign

voyage. Kekupua, with a number of men under him, searched in the

forest belt of Wahiawa, Helemano, and Waoala, as also through the

woods of Koolau, without success. From Kahana they made a search

through the mountains till they came to Kilohana, in Kalihi Valley,

and from there to Waolani, in Nuuanu, where they slept in a cave. In

the dead of night they heard the hum as of human voices, but were

unable to discern any person, though the voices sounded close to

them. At dawn silence reigned again, and when the sun arose, lo,

and behold! there stood a large mound of stones, the setting of which

resembled that of a _heiau_, or temple, the remains of which are said

to be noticeable to this day.

Kekupua and his men returned to their chief and reported their

unsuccessful search for a suitable _koa_ (_Acacia koa_) tree for

the desired canoe, and related also the incident at Waolani. Kakae,

being a descendant of the Menehunes, knew immediately the authors of

the strange occurrence. He therefore instructed Kekupua to proceed to

Makaho and Kamakela and to stay there till the night of Kane, then go

up to Puunui and wait till hearing the hum and noise of the Menehunes,

which would be the signal of their finishing the canoe. And thus it

was; the Menehunes, having finished the canoe, were ready to pull

it to the sea. He directed them to look sharp, and two men would be

noticed holding the ropes at the _pu_ (or head) of the canoe. One of

them would leap from one side to the other; he was the director of the

work and was called _pale_. There would be some men farther behind,

holding the _kawelewele_, or guiding-ropes. They were the _kahunas_

that superintended the construction of the canoe. He reminded them

to remember these directions, and when they saw these men, to give

them orders and show them the course to take in pulling the canoe to

the sea.

Kekupua followed all these instructions faithfully. He waited

at Puunui till dusk, when he heard a hum as of many voices, and

proceeding farther up near the slope of Alewa he saw these wonderful

people. They were like ordinary human beings but diminutive. He

directed them to pull the canoe along the _nae_, or farther side of

the Puunui stream. By this course the canoe was brought down as far

as Kaalaa, near Waikahalulu, where, when daylight came, they left

their burden and returned to Waolani. The canoe was left in the ditch,

where it remained for many generations, and was called Kawa-a-Kekupua

(Kekupua's canoe), in honor of the servant of the chief Kakae.

Thus, even with the help of the Menehunes, the wife of Kakae was not

satisfied in her desire.

AS HEIAU BUILDERS

The Menehunes are credited with the construction of numerous _heiaus_

(ancient temples) in various parts of the islands.

The heiau of Mookini, near Honoipu, Kohala, is pointed out as an

instance of their marvellous work. The place selected for the site

of the temple was on a grassy plain. The stones in the nearest

neighborhood were for some reason not deemed suitable for the

work, so those of Pololu Valley, distant some twelve miles, were

selected. Tradition says the Menehunes were placed in a line covering

the entire distance from Pololu to Honoipu, whereby the stones were

passed from hand to hand for the entire work. Work was begun at the

quiet of night, and at cock-crow in the morning it was finished. Thus

in one night the heiau of Mookini was built.

Another temple of their erection was at Pepeekeo, Hilo, the peculiarity

of the work being that the stones had been brought together by the

residents of that part of the district, by direction of the chief, but

that in one night, the Menehunes gathered together and built it. The

chief and his people were surprised on coming the next morning to

resume their labors, to find the heiau completed.

There stands on the pali of Waikolu, near Kalaupapa, Molokai,

a heiau that Hawaiians believe to have been constructed by no one

else than the Menehunes. It is on the top of a ledge in the face of

a perpendicular cliff, with a continuous inaccessible cliff behind it

reaching hundreds of feet above. No one has ever been able to reach it

either from above or from below; and the marvel is how the material,

which appears to be seashore stones, was put in place.

XI

KAHALAOPUNA, PRINCESS OF MANOA

_Mrs. E. M. Nakuina_

Akaaka (laughter) is a projecting spur of the mountain range at the

head of Manoa Valley, forming the ridge running back to and above

Waiakeakua, "the water of the gods." Akaaka was united in marriage

to Nalehuaakaaka, still represented by some lehua (_Metrosideros

polymorpha_) bushes on the very brow of the spur or ridge. They had

two children, twins, Kahaukani, a boy, and Kauakuahine, a girl. These

children were adopted at birth by a chief, Kolowahi, and chieftainess,

Pohakukala, who were brother and sister, and cousins of Akaaka. The

brother took charge of the boy, Kahaukani, a synonyme for the Manoa

wind; and Pohakukala the girl, Kauakuahine, meaning the famous

Manoa rain. When the children were grown up, the foster parents

determined that they should be united; and the children, having been

brought up separately and in ignorance of their relationship, made

no objections. They were accordingly married and a girl was born

to them, who was called Kahalaopuna. Thus Kolowahi and Pohakukala,

by conspiring to unite the twin brother and sister, made permanent

the union of rain and wind for which Manoa Valley is noted; and the

fruit of such a union was the most beautiful woman of her time. So

the Manoa girls, foster children of the Manoa rains and winds, have

generally been supposed to have inherited the beauty of Kahalaopuna.

A house was built for Kahalaopuna at Kahaiamano on the road to

Waiakekua, where she lived with a few attendants. The house was

surrounded by a fence of auki (_dracæna_), and a _puloulou_ (sign of

kapu) was placed on each side of the gate, indicative of forbidden

ground. The puloulou were short, stout poles, each surmounted

by a ball of white kapa cloth, and indicated that the person or

persons inhabiting the premises so defined were of the highest rank,

and sacred.

Kahalaopuna was very beautiful from her earliest childhood. Her cheeks

were so red and her face so bright that a glow emanated therefrom

which shone through the thatch of her house when she was in; a rosy

light seemed to envelop the house, and bright rays seemed to play over

it constantly. When she went to bathe in the spring below her house,

the rays of light surrounded her like a halo. The natives maintain

that this bright light is still occasionally seen at Kahaiamano,

indicating that the spirit of Kahalaopuna is revisiting her old home.

She was betrothed in childhood to Kauhi, the young chief of Kailua, in

Koolau, whose parents were so sensible of the honor of the contemplated

union of their son with the Princess of Manoa, who was deemed of a

semi-supernatural descent, that they always sent the poi of Kailua and

the fish of Kawainui for the girl's table. She was thus, as it were,

brought up entirely on the food of her prospective husband.

When she was grown to young womanhood, she was so exquisitely beautiful

that the people of the valley would make visits to the outer puloulou

at the sacred precinct of Luaalea, the land adjoining Kahaiamano, just

to get a glimpse of the beauty as she went to and from the spring. In

this way the fame of her surpassing loveliness was spread all over

the valley, and came to the ears of two men, Kumauna and Keawaa,

both of whom were disfigured by a contraction of the lower eyelids,

and were known as _makahelei_ (drawn eyes). Neither of these men had

ever seen Kahalaopuna, but they fell in love with her from hear-say,

and not daring to present themselves to her as suitors on account

of their disfigurement, they would weave and deck themselves _leis_

(wreaths) of maile (_Alyxia olivæformis_), ginger, and ferns and go to

Waikiki for surf-bathing. While there they would indulge in boasting

of their conquest of the famous beauty, representing the leis with

which they were decked as love-gifts from Kahalaopuna. Now, when

the surf of Kalehuawehe at Waikiki was in proper condition, it would

attract people from all parts of the island to enjoy the delightful

sport. Kauhi, the betrothed of Kahalaopuna, was one of these. The

time set for his marriage to Kahalaopuna was drawing near, and as

yet he had not seen her, when the assertions of the two makahelei

men came to his ears. These were repeated so frequently that Kauhi

finally came to believe them, and they so filled him with jealous

rage of his betrothed that he determined to kill her. He started for

Manoa at dawn, and proceeded as far as Mahinauli, in mid-valley,

where he rested under a hala (_Pandanus odoratissimus_) tree that

grew in the grove of wiliwili (_Erythrina monosperma_). He sat there

some time, brooding over the fancied injury to himself, and nursing

his wrath. Upon resuming his walk he broke off and carried along with

him a bunch of hala nuts. It was quite noon when he reached Kahaiamano

and presented himself before the house of Kahalaopuna. The latter had

just awakened from a sleep, and was lying on a pile of mats facing

the door, thinking of going to the spring, her usual bathing-place,

when she perceived a stranger at the door.

She looked at him some time and, recognizing him from oft repeated

descriptions, asked him to enter; but Kauhi refused, and asked her

to come outside. The young girl had been so accustomed from early

childhood to consider herself as belonging to Kauhi, and of being

indebted to him, as it were, for her daily food, that she obeyed

him unhesitatingly.

He perhaps intended to kill her then, but the girl's unhesitating

obedience as well as her extreme loveliness made him hesitate for a

while; and after looking intently at her for some time he told her

to go and bathe and then prepare herself to accompany him in a ramble

about the woods.

While Kahalaopuna was bathing, Kauhi remained moodily seated where

she had left him, and watched the bright glow, like rainbow rays,

playing above the spring. He was alternately filled with jealousy,

regret, and longing for the great beauty of the girl; but that did

not make him relent in his dreadful purpose. He seemed to resent his

betrothed's supposed infidelity the more because she had thrown herself

away on such unworthy persons, who were, besides, ugly and disfigured,

while he, Kauhi, was not only a person of rank and distinction,

but possessed also of considerable manly beauty.

When she was ready he motioned her to follow him, and turned to go

without a word. They went across Kumakaha to Hualea, when the girl

said, "Why don't you stay and have something to eat before we go?"

He answered rather surlily, "I don't care to eat; I have no appetite."

He looked so sternly at her as he said this that she cried out to him,

"Are you annoyed with me? Have I displeased you in any way?"

He only said, "Why, what have you done that would displease me?"

He kept on his way, she following, till they came to a large stone

in Aihualama, when he turned abruptly and, facing the young girl,

looked at her with an expression of mingled longing and hate. At last,

with a deep sigh, he said, "You are beautiful, my betrothed, but,

as you have been false, you must die."

The young girl looked up in surprise at these strange words, but

saw only hatred and a deadly purpose in Kauhi's eyes; so she said:

"If I have to die, why did you not kill me at home, so that my people

could have buried my bones; but you brought me to the wild woods,

and who will bury me? If you think I have been false to you, why not

seek proof before believing it?"

But Kauhi would not listen to her appeal. Perhaps it only served to

remind him of what he considered was his great loss. He struck her

across the temple with the heavy bunch of hala nuts he had broken

off at Mahinauli, and which he had been holding all the time. The

blow killed the girl instantly, and Kauhi hastily dug a hole under

the side of the rock and buried her; then he started down the valley

toward Waikiki.

As soon as he was gone, a large owl, who was a god, and a relative

of Kahalaopuna, and had followed her from home, immediately set to

digging the body out; which done, it brushed the dirt carefully off

with its wings and, breathing into the girl's nostrils, restored her to

life. It rubbed its face against the bruise on the temple, and healed

it immediately. Kauhi had not advanced very far on his way when he

heard the voice of Kahalaopuna singing a lament for his unkindness,

and beseeching him to believe her, or, at least, prove his accusation.

Hearing her voice, Kauhi returned, and, seeing the owl flying above

her, recognized the means of her resurrection; and, going up to the

girl, ordered her to follow him. They went up the side of the ridge

which divides Manoa Valley from Nuuanu. It was hard work for the

tenderly nurtured maiden to climb the steep mountain ridge, at one

time through a thorny tangle of underbrush, and at another clinging

against the bare face of the rocks, holding on to swinging vines for

support. Kauhi never offered to assist her, but kept on ahead, only

looking back occasionally to see that she followed. When they arrived

at the summit of the divide she was all scratched and bruised, and

her _pa-u_ (skirt) in tatters. Seating herself on a stone to regain

her breath, she asked Kauhi where they were going. He never answered,

but struck her again with the hala branch, killing her instantly,

as before. He then dug a hole near where she lay, and buried her, and

started for Waikiki by way of the Kakea ridge. He was no sooner out

of sight than the owl again scratched the dirt away and restored the

girl, as before. Again she followed and sang a song of love and regret

for her lover's anger, and pleaded with him to lay aside his unjust

suspicions. On hearing her voice again, Kauhi returned and ordered

her to follow him. They descended into Nuuanu Valley, at Kaniakapupu,

and crossed over to Waolani ridge, where he again killed and buried

the faithful girl, who was again restored by the owl. When he was

on his way back, as before, she sang a song, describing the perils

and difficulties of the way traversed by them, and ended by pleading

for pardon for the unknown fault. The wretched man, on hearing her

voice again, was very angry; and his repeated acts of cruelty and

the suffering endured by the girl, far from softening his heart,

only served to render him more brutal, and to extinguish what little

spark of kindly feeling he might have had originally. His only thought

was to kill her for good, and thus obtain some satisfaction for his

wasted poi and fish. He returned to her and ordered her, as before,

to follow him, and started for Kilohana, at the head of Kalihi Valley,

where he again killed her. She was again restored by the owl, and made

her resurrection known by singing to her cruel lover. He this time

took her across gulches, ravines, and plains, until they arrived at

Pohakea, on the Ewa slope of the Kaala Mountains, where he killed her

and buried her under a large _koa_ (_Acacia koa_). The faithful owl

tried to scrape the dirt away, so as to get at the body of the girl,

but his claws became entangled in the numerous roots and rootlets which

Kauhi had been careful not to cut away. The more the owl scratched,

the more deeply tangled he got, and, finally, with bruised claws and

ruffled feathers, he had to give up the idea of rescuing the girl;

and perhaps he thought it useless, as she would be sure to make her

resurrection known to Kauhi. So the owl left, and followed Kauhi on

his return to Waikiki.

There had been another witness to Kauhi's cruelties, and that was

Elepaio (_Chasiempis sandwichensis_), a little green bird, a cousin to

Kahalaopuna. As soon as this bird saw that the owl had deserted the

body of Kahalaopuna, it flew straight to Kahaukani and Kauakuahine,

and told them of all that had happened. The girl had been missed, but,

as some of the servants had recognized Kauhi, and had seen them leave

together for what they supposed was a ramble in the adjoining woods,

no great anxiety had been felt, as yet. But when the little bird told

his tale, there was great consternation, and even positive disbelief;

for, how could any one in his senses, they argued, be guilty of such

cruelty to such a lovely, innocent being, and one, too, belonging

entirely to himself.

In the meantime, the spirit of the murdered girl discovered itself

to a party who were passing by; and one of them, a young man, moved

with compassion, went to the tree indicated by the spirit, and,

removing the dirt and roots, found the body, still warm. He wrapped

it in his _kihei_ (shoulder scarf), and then covered it entirely with

maile, ferns, and ginger, and, making a _haawe_, or back-load, of it,

carried it to his home at Kamoiliili. There, he submitted the body

to his elder brother, who called upon two spirit sisters of theirs,

with whose aid they finally succeeded in restoring it to life. In the

course of the treatment she was frequently taken to an underground

water-cave, called Mauoki, for the _Kakelekele_ (hydropathic cure). The

water-cave has ever since been known as the "Water of Kahalaopuna."

The young man who had rescued her from the grave naturally wanted

her to become his bride; but the girl refused, saying that as long

as Kauhi lived she was his, and none other's, as her very body was,

as it were, nourished on his food, and was as much his property as

the food had been.

The elder brother then counselled the younger to seek, in some way,

the death of Kauhi. To this end they conspired with the parents of

Kahalaopuna to keep her last resurrection secret. The young man then

set to work to learn all the meles Kahalaopuna had sung to her lover

during that fatal journey. When he knew these songs well, he sought

the _kilu_ (play, or game) houses of the King and high chiefs, where

Kauhi was sure to be found.

One day, when Kauhi was playing, this young man placed himself on the

opposite side, and as Kauhi ceased, took up the kilu and chanted the

first of Kahalaopuna's meles.

Kauhi was very much surprised, and contrary to the etiquette of the

game of kilu, stopped him in his play to ask him where he had learned

that song. The young man answered he had learned it from Kahalaopuna,

the famous Manoa beauty, who was a friend of his sister's and who was

now on a visit at their house. Kauhi, knowing the owl had deserted the

body of the girl, felt certain that she was really dead, and accused

the other of telling a lie. This led to an angry and stormy scene,

when the antagonists were parted by orders of the King.

The next night found them both at the kilu house, when the second

of Kahalaopuna's songs was sung, and another angry discussion took

place. Again they were separated by others. On the third night,

the third song having been sung, the dispute between the young men

became so violent that Kauhi told the young man that the Kahalaopuna

he knew must be an impostor, as the real person of that name was dead,

to his certain knowledge. He dared him to produce the young woman whom

he had been representing as Kahalaopuna; and should she not prove to

be the genuine one then his life should be the forfeit, and on the

other hand, if it should be the real one, then he, Kauhi, should be

declared the liar and pay for his insults to the other with his life.

This was just what the young man had been scheming to compass, and

he quickly assented to the challenge, calling on the King and chiefs

to take notice of the terms of agreement, and to see that they were

enforced.

On the appointed day Kahalaopuna went to Waikiki, attended by her

parents, relatives, servants, and the two spirit sisters, who had

assumed human form for that day so as to accompany their friend and

advise her in case of necessity. Akaaka, the grandfather, who had been

residing in Waikiki some little time previous to the dispute between

the young men, was appointed one of the judges at the approaching

trial.

Kauhi had consulted the priests and sorcerers of his family as to

the possibility of the murdered girl having assumed human shape for

the purpose of working him some injury. Kaea, a famous priest and

seer of his family, told him to have the large leaves of the a-pe

(_Calladium costatum_) spread where Kahalaopuna and party were to be

seated. If she was a spirit, she would not be able to tear the a-pe

leaf on which she would be seated, but if human, the leaf or leaves

would be torn. With the permission of the King, this was done. The

latter, surrounded by the highest chiefs and a vast assemblage from

all parts of the island, was there to witness the test.

When Kahalaopuna and party were on the road to the scene of the test,

her spirit friends informed her of the a-pe leaves, and advised her

to trample on them so as to tear them as much as possible, as they,

being spirits, would be unable to tear the leaves on which they should

be seated, and if any one's attention were drawn to them, they would

be found out and killed by the _poe po-i uhane_ (spirit catchers).

The young girl faithfully performed what was required of her. Kaea,

on seeing the torn leaves, remarked that she was evidently human,

but that he felt the presence of spirits, and would watch for them,

feeling sure they were in some way connected with the girl. Akaaka

then told him to look in a calabash of water, when he would in all

probability see the spirits. The seer, in his eagerness to unravel the

mystery, forgot his usual caution and ordered a vessel of water to be

brought, and, looking in, he saw only his own reflection. Akaaka at

that moment caught the reflection of the seer (which was his spirit),

and crushed it between his palms, and at that moment the seer dropped

down dead. Akaaka now turned around and opened his arms and embraced

Kahalaopuna, thus acknowledging her as his own beloved granddaughter.

The King now demanded of the girl and of Kauhi an account of all

that had happened between them, and of the reported death of the

maiden. They both told their stories, Kauhi ascribing his anger

to hearing the assertions of the two disfigured men, Kumauna and

Keawaa. These two, on being confronted with the girl, acknowledged

never having seen her before, and that all their words had been idle

boastings. The King then said: "As your fun has cost this innocent

girl so much suffering, it is my will that you two and Kauhi suffer

death at once, as a matter of justice; and if your gods are powerful

enough to restore you, so much the better for you."

Two large _imus_ (ground ovens) had been heated by the followers of the

young men, in anticipation of the possible fate of either, and Kauhi,

with the two mischief-makers and such of their respective followers and

retainers as preferred to die with their chiefs, were baked therein.

The greater number of Kauhi's people were so incensed with his cruelty

to the lovely young girl that they transferred their allegiance to her,

offering themselves for her vassals as restitution, in a measure,

for the undeserved sufferings borne by her at the hands of their

cruel chief.

The King gave her for a bride to the young man who had not only saved

her, but had been the means of avenging her wrongs.

The imus in which Kauhi and his companions were baked were on the

side of the stream of Apuakehau, in the famous Ulukou grove, and very

near the sea. The night following, a great tidal wave, sent in by a

powerful old shark god, a relative of Kauhi's, swept over the site

of the two ovens, and in the morning it was seen that their contents

had disappeared. The bones had been taken by the old shark into the

sea. The chiefs, Kumauna and Keawaa, were, through the power of their

family gods, transformed into the two mountain peaks on the eastern

corner of Manoa Valley, while Kauhi and his followers were turned

into sharks.

Kahalaopuna lived happily with her husband for about two years. Her

grandfather, knowing of Kauhi's transformation, and aware of his

vindictive nature, strictly forbade her from ever going into the

sea. She remembered and heeded the warning during those years,

but one day, her husband and all their men having gone to Manoa to

cultivate kalo (_Colocasia antiquorum_), she was left alone with her

maid servants.

The surf on that day was in fine sporting condition, and a number

of young women were surf-riding, and Kahalaopuna longed to be with

them. Forgetting the warning, as soon as her mother fell asleep she

slipped out with one of her maids and swam out on a surf-board. This

was Kauhi's opportunity, and as soon as she was fairly outside the

reef he bit her in two and held the upper half of the body up out of

the water, so that all the surf-bathers would see and know that he

had at last obtained his revenge.

Immediately on her death the spirit of the young woman went back and

told her sleeping mother of what had befallen her. The latter woke

up, and, missing her, gave the alarm. This was soon confirmed by the

terrified surf-bathers, who had all fled ashore at seeing the terrible

fate of Kahalaopuna. Canoes were launched and manned, and chase given

to the shark and his prey, which could be easily tracked by the blood.

He swam just far enough below the surface of the water to be visible,

and yet too far to be reached with effect by the fishing-spears of

the pursuers. He led them a long chase to Waianae; then, in a sandy

opening in the bottom of the sea, where everything was visible to the

pursuers, he ate up the young woman, so that she could never again

be restored to this life.

Her parents, on hearing of her end, retired to Manoa Valley, and gave

up their human life, resolving themselves into their supernatural

elements. Kahaukani, the father, is known as the Manoa wind, but his

usual and visible form is the grove of ha-u (_hibiscus_) trees, below

Kahaiamano. Kauakuahine, the mother, assumed her rain form, and is

very often to be met with about the former home of her beloved child.

The grandparents also gave up their human forms, and returned, the

one to his mountain form, and the other into the lehua bushes still

to be met with on the very brow of the hill, where they keep watch

over the old home of their petted and adored grandchild.

XII

THE PUNAHOU SPRING

_Mrs. E. M. Nakuina_

There formerly lived on the Kaala Mountains a chief by the name

of Kahaakea. He had two children, a boy and a girl, twins, whose

mother had died at their birth. The brother was called _Kauawaahila_

(Waahila Rain), and the girl _Kauakiowao_ (Mountain Mist). Kahaakea

was very tenderly attached to his motherless children, and after a

while took to himself a wife, thinking thus to provide his children

with a mother's care and love. This wife was called Hawea and had a

boy by her former husband. This boy was deformed and ugly, while the

twins were very beautiful. The stepmother was jealous of their beauty,

and resented the universal admiration expressed for them, while no one

noticed her boy except with looks of aversion. She was very considerate

toward the twins when their father was present, but hated and detested

them most violently. When they were about ten years old their father

had occasion to go to Hawaii, and had to remain away a long time. He

felt perfectly safe in leaving his children with his wife, as she had

always feigned great love for them, and had successfully concealed from

him her real feelings in regard to them. But as soon as he was fairly

away she commenced a series of petty persecutions of the poor children.

It seems the mother of the children had been "_uhae ia_" at her

death. That is, certain prayers, invocations, fasting, and humiliation

had been performed by certain relatives of the deceased, and quantities

of prepared awa, black, unblemished pig, red fish, and all the

customary food of the gods, had been prepared and offered with the

object of strengthening the spirit of the departed and of attracting it

strongly, as well as giving it a sort of power and control over mundane

affairs and events. So when Hawea began to persecute her stepchildren,

the spirit of their own mother would assist and protect them.

The persecutions of the stepmother at last became unendurable

to the twins. She not only deprived them of food, clothing, and

water, but subjected them besides to all sorts of indignities and

humiliations. Driven to desperation, they fled to Konahuanui, the

mountain peak above the Pali of Nuuanu; but were soon discovered

and driven away from there by the cruel Hawea. They then went to the

head of Manoa Valley. The stepmother was not at all pleased at their

getting out of the way of her daily persecutions, and searched for

them everywhere. She finally tracked them by the constant appearance

of rainbows at the head of Manoa Valley, those unfailing attendants

of rain and mist. The children were again driven away and told to

return to Kaala, where they would be constantly under her eye; but

they ran and hid themselves in a small cave on the side of the hill

of Kukaoo, whose top is crowned by the temple of the Menehunes. Here

they lived some time and cultivated a patch of sweet potatoes, their

food at this time being grasshoppers and greens. The greens were the

leaves and the tender shoots of the popolo, aheahea, pakai, laulele

and potato vines, cooked by rolling hot stones around and among them

in a covered gourd. This is called the _puholoholo_.

When their potato tubers were fit to be eaten, the brother (Waahila

Rain) made a double _imu_ (oven), having a _kapu_, or sacred side,

for his food and a _noa_, or free side, for his sister. The little

cave that was their dwelling was also divided in two, a sacred and a

free part, respectively, for brother and sister. The cave can still

be seen, and the wall of stone dividing it in two was still intact

a few years ago, as also was the double imu. In olden times it was

tabooed to females to appear at any eating-place of the males.

When their crops were fairly ripe, the stepmother found them again,

and drove them away from their cave, she appropriating the fruit

of their labors. The children fled to the rocky hills just back of

Punahou, where they found two small caves, which the brother and

sister occupied, respectively, as dwellings. The rolling plains and

small ravines of the surrounding country, and of what was later known

as the Punahou pasture, were not then covered with manienie grass, but

with the indigenous shrubs and bushes, tall limas, aheaheas, popolo,

etc., making close thickets, with here and there open spaces covered

with _manienie-akiaki_, the valuable medicinal grass of the olden

times. These shrubs and bushes either bore edible fruit or flowers,

or the leaves and tender shoots made nourishing and satisfying food

when cooked in the way previously described. The poor children lived

on these and grasshoppers, and sometimes wild fowl.

One day the sister, Kauakiowao, told her brother that she wanted to

bathe, and complained of their having taken up their residence in a

place where no water could be found. Her brother hushed her complaint

by telling her that it was a safe place, and one where their stepmother

would not be likely to look for them, but he would try to get her some

water. In his trips around the neighborhood for fruit and greens he

had noticed a large rain-water pond to the east of the hill on which

they dwelt. This pond was called Kanawai. Here he sometimes came to

snare wild ducks. He also had met and knew the Kakea water god, a moo,

who had charge of and controlled all the water sources of Manoa and

Makiki Valleys. This god was one of the ancestors of the children on

the mother's side, and was on the best of terms with Waahila rain. The

boy paid him a visit, and asked him to assist him to open a watercourse

from the pond of Kanawai to a place he indicated in front of and below

the caves inhabited by himself and his sister. The old water god not

only consented to help his young relative, but promised to divide the

water supply of the neighboring Wailele spring, and let it run into

the watercourse that the boy would make, thus insuring its permanence.

Waahila Rain then went to the pond of Kanawai and dived under, the

water god causing a passage to open underground to the spot indicated,

and swam through the water underground till he came out at the place

now known as the Punahou Spring. The force of the rushing waters as

they burst through the ground soon sufficed to make a small basin,

which the boy proceeded to bank and wall up, leaving a narrow outlet

for the surplus waters. With the invisible help of the old water god,

he immediately set to work to excavate a good-sized pond for his

sister to swim in, and when she awoke from a noonday nap, she was

astonished to behold a lovely sheet of water where, in the morning,

was only dry land. Her brother was swimming and splashing about in it,

and gayly called to his sister to come and try her bathing-place.

Kauawaahila afterward made some kalo patches, and people, attracted

by the water and consequent fertility of the place, came and settled

about, voluntarily offering themselves as vassals to the twins. More

and more kalo patches were excavated, and the place became a thriving

settlement. The spring became known as _Ka Punahou_ (the new spring),

and gave its name to the surrounding place.

About this time Kahaakea returned, and hearing of the persecutions to

which his beloved children had been subjected, killed Hawea and then

himself. Rocky Hill, the home of the children, was called after him,

and is known by that name to the present day. Hawea has ever since

then been a synonyme in the Hawaiian mind for a cruel stepmother.

The Mountain Mist and Waahila Rain afterward returned to the home of

their infancy, Kaala, where they would stay a while, occasionally

visiting Konahuanui and upper Manoa Valley, and may be met with in

these places at the present day.

They also occasionally visited Punahou, which was under their especial

care and protection; but when the land and spring passed into the hands

of foreigners, who did not pay homage to the twins, and who allowed

the springs to be defiled by the washing of unclean articles and by

the bathing of unclean persons, the twins indignantly left the place,

and retired to the head of Manoa Valley.

They sometimes pass swiftly over their old home on their way to Kaala,

or Konahuanui, and on such occasions will sometimes linger sorrowfully

for a few minutes about Rocky Hill. The rain-water pond of Kanawai is

now always dry, as the shrubs and bushes which supplied the food of the

twins favored of the gods have disappeared. Old natives say that there

is now no inducement for the gentle rain of the Uakiowao and Uawaahila

to visit those bare hills and plains, as they would find no food there.

XIII

OAHUNUI

_Mrs. E. M. Nakuina_

On the plateau lying between Ewa and Waialua, on the island of Oahu,

and about a mile off, and mauka of the Kaukonahua bridge, is the

historical place called Kukaniloko. This was the ancient birthplace of

the Oahu kings and rulers. It was incumbent on all women of the royal

line to retire to this place when about to give birth to a child,

on pain of forfeiting the rank, privileges, and prerogatives of her

expected offspring, should that event happen in a less sacred place.

The stones were still standing some years ago, and perhaps are yet

undisturbed, where the royal accouchements took place. In ancient

times this locality was taboo ground, for here the high priest of

the island had his headquarters. Himself descended from the chief

families, and being, in many instances, an uncle or younger brother of

the reigning king, or connected by marriage with those of the royal

line, and being also at the head of a numerous, well organized, and

powerful priesthood, his influence was hardly second to that of the

king, and in some matters his authority was paramount.

A few miles mauka of Kukaniloko, toward the Waimea Mountains, is

Helemano, where the last of the cannibal chiefs from the South Seas

finally settled when driven from the plains of Mokuleia and Waialua by

the inhabitants of those districts; for the people had been exasperated

by the frequent requisitions on the _kamaainas_ (original inhabitants)

by the stranger chiefs to furnish material for their cannibal feasts.

To the east of Helemano, and about the same distance from Kukaniloko,

is Oahunui (Greater Oahu), another historical place. This was the

residence of the kings of the island. Tradition has it that previous

to the advent of the cannibal strangers the place was known by

another name.

When the Lo Aikanaka, as the last of the man-eating chiefs are called,

were constrained to take up their residence in upper Helemano,

a district just outside of the boundaries of those reserved for

the royal and priestly residences, a young man called Oahunui was

king. An elder sister named Kilikiliula, who had been as a mother

to him, was supposed to share equally with him the royal power and

prerogative. This sister was married to a chief named Lehuanui, of the

priestly line, but one not otherwise directly connected with royalty,

and was the mother of three children; the two eldest being boys and

the youngest a girl. They all lived together in the royal enclosure,

but in separate houses, according to ancient custom.

Now, the Lo Aikanaka, on establishing themselves in upper Helemano,

had at first behaved very well. They had been circumspect and prudent

in their intercourse with the royal retainers, and had visited the

young King to render their homage with every appearance of humility.

Oahunui was quite captivated by the plausible, suave manners of the

ingratiating southern chief and those of his immediate retainers,

and he invited them to a feast.

This civility was reciprocated, and the King dined with the

strangers. Here it was strongly suspected that the dish of honor

placed before the King was human flesh, served under the guise of pork.

The King found the dish very much to his liking, and intimated to

the Lo Aikanaka chief that his _aipuu-puu_ (chief cook or steward)

understood the preparation and cooking of pork better than the royal

cook did.

The Lo Aikanaka took the hint, and the young King became a very

frequent guest at the Southerner's board--or rather, mat table. Some

excuse or other would be given to invite the royal guest, such as a

challenge to the King to a game of _konane_ (a game like checkers); or

a contest of skill in the different athletic and warlike sports would

be arranged, and Oahunui would be asked to be the judge, or simply

invited to view them. As a matter of course, it would be expected

that the King would remain after the sports and partake of food when

on friendly visits of this nature. Thus with one excuse or another

he spent a great deal of his time with his new subjects and friends.

To supply the particular dainty craved by the royal visitor, the Lo

Aikanaka had to send out warriors to the passes leading to Waianae

from Lihue and Kalena, and also to the lonely pathway leading up to

Kalakini, on the Waimea side, there to lie in ambush for any lone

traveller, or belated person after la-i, aaho, or ferns. Such a one

would fall an easy prey to the Lo Aikanaka stalwarts, skilful in the

art of the _lua_ (to kill by breaking the bones).

This went on for some time, until the unaccountable disappearance of

so many people began to be connected with the frequent entertainments

by the southern chief. Oahunui's subjects began to hint that their

young King had acquired the taste for human flesh at these feasts,

and that it was to gratify his unnatural appetite for the horrid dish

that he paid his frequent visits to those who were his inferiors,

contrary to all royal precedent.

The people's disapproval of the intimacy of Oahunui with his new

friends was expressed more and more openly, and the murmurs of

discontent grew loud and deep. His chiefs and high priest became

alarmed, and begged him to discontinue his visits, or they would not

be answerable for the consequences. The King was thereby forced to

heed their admonitions and promised to keep away from Lo's, and did

so for quite a while.

Now, all the male members of the royal family ate their meals with

the King when he was at home. This included, among others, Lehuanui,

his sister's husband, and their two sons--healthy, chubby little

lads of about eight and six years of age. One day after breakfast,

as the roar of the surf at Waialua could be distinctly heard, the

King remarked that the fish of Ukoa pond at Waialua must be pressing

on to the _makaha_ (floodgates) and he would like some aholehole.

This observation really meant a command to his brother-in-law to go

and get the fish, as he was the highest chief present except his two

royal nephews, too small to assume such duties.

Lehuanui, Kilikiliula's husband, accordingly went to Waialua with a

few of his own family retainers and a number of those belonging to the

King. They found the fish packed thick at the makaha, and were soon

busily engaged in scooping out, cleaning, and salting them. It was

quite late at night when Lehuanui, fatigued with the labors of the day,

lay down to rest. He had been asleep but a short time when he seemed

to see his two sons standing by his head. The eldest spoke to him:

"Why do you sleep, my father? While you are down here we are being

eaten by your brother-in-law, the King. We were cooked and eaten up,

and our skulls are now hanging in a net from a branch of the lehua-tree

you are called after, and the rest of our bones are tied in a bundle

and buried under the tree by the big root running to the setting sun."

Then they seemed to fade away, and Lehuanui started up, shivering with

fear. He hardly knew whether he had been dreaming or had actually seen

an apparition of his little sons. He had no doubt they were dead, and

as he remembered all the talk and innuendoes about the King's supposed

reasons for visiting the strangers and the enforced cessation of those

visits at the urgent request of the high priest and the chiefs, he

came to the conclusion that the King had expressed a desire for fish

in his presence only to send him out of the way. He reasoned that no

doubt the King had noticed the chubby forms and rounded limbs of the

little lads, and being debarred a chance of partaking surreptitiously

of human flesh, had compelled his servants to kill, cook, and serve

up his own nephews. In satisfying his depraved appetite, he had also

got rid of two who might become formidable rivals; for it was quite

within the possibilities that the priests and chiefs in the near

future, should he be suspected of a desire for a further indulgence

in cannibal diet, might depose him, and proclaim either one of the

young nephews his successor.

The father was so troubled that he aroused his immediate body servant,

and the two left Waialua for home shortly after midnight. They arrived

at the royal enclosure at dawn, and went first to the lehua-tree

spoken of by the apparition of the child, and on looking up amid the

branches, sure enough there dangled two little skulls in a large-meshed

fishing-net. Lehuanui then stooped down and scraped away the leaves

and loose dirt from the root indicated, and out rolled a bundle of

tapa, which on being opened was found to contain the bones of two

children. The father reached up for the net containing the skulls, and

putting the bundle of tapa in it, tied the net around his neck. The

servant stood by, a silent and grieved spectator of a scene whose

meaning he fully understood.

The father procured a stone adze and went to the King's sleeping-house,

the servant still following. Here every one but an old woman tending

the kukui-nut candle was asleep. Oahunui was stretched out on a pile

of soft mats covered with his _paiula_, the royal red kapa of old. The

cruel wretch had eaten to excess of the hateful dish he craved, and

having accompanied it with copious draughts of awa juice, was in a

heavy, drunken sleep.

Lehuanui stood over him, adze in hand, and called, "O King, where are

my children?" The stupefied King only stirred uneasily, and would not,

or could not, awake. Lehuanui called him three times, and the sight

of the drunken brute, gorged with his flesh and blood, so enraged

the father that he struck at Oahunui's neck with his stone adze,

and severed the head from the body at one blow.

The father and husband then strode to his own sleeping-house, where

his wife lay asleep with their youngest child in her arms. He aroused

her and asked for his boys. The mother could only weep, without

answering. He upbraided her for her devotion to her brother, and for

having tamely surrendered her children to satisfy the appetite of the

inhuman monster. He reminded her that she had equal power with her

brother, and that the latter was very unpopular, and had she chosen to

resist his demands and called on the retainers to defend her children,

the King would have been killed and her children saved.

He then informed her that, as she had given up his children to be

killed for her brother, he had killed him in retaliation, and, saying,

"You have preferred your brother to me and mine, so you will see no

more of me and mine," he tore the sleeping child from her arms and

turned to leave the house.

The poor wife and mother followed, and, flinging herself on her

husband, attempted to detain him by clinging to his knees; but the

father, crazed by his loss and the thought of her greater affection

for a cruel, inhuman brother than for her own children, struck at her

with all his might, exclaiming, "Well, then, follow your brother,"

and rushed away, followed by all his retainers.

Kilikiliula fell on the side of the stream opposite to where the

lehua-tree stood, and is said to have turned to stone. The stone is

pointed out to this day, balanced on the hillside of the ravine formed

by the stream, and is one of the objects for the Hawaiian sightseer.

The headless body of Oahunui lay where he was killed, abandoned by

every one. The story runs that in process of time it also turned to

stone, as a witness to the anger of the gods and their detestation of

his horrible crime. All the servants who had in any way been concerned,

in obedience to royal mandate, in killing and cooking the young

princes were, at the death of Kilikiliula, likewise turned to stone,

just as they were, in the various positions of crouching, kneeling, or

sitting. All the rest of the royal retainers, with the lesser chiefs

and guards, fled in fear and disgust from the place, and thus the

once sacred royal home of the Oahuan chiefs was abandoned and deserted.

The great god Kane's curse, it is believed, still hangs over the

desolate spot, in proof of which it is asserted that, although all

this happened hundreds of years ago, no one has ever lived there since.

XIV

AHUULA

A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK

_Mrs. E. M. Nakuina_

Eleio was a _kukini_ (trained runner) in the service of Kakaalaneo,

King of Maui, several runners being always kept by each king or

_alii_ of consequence. These kukinis, when sent on any errand, always

took a direct line for their destination, climbing hills with the

agility of goats, jumping over rocks and streams, and leaping from

precipices. They were so fleet of foot that the common illustration

of the fact among the natives was the saying that when a kukini

was sent on an errand that would ordinarily take a day and a night,

fish wrapped in ki leaves (known as _lawalu_), if put on the fire on

his starting, would not be cooked sufficiently to be turned before

he would be back. Being so serviceable to the aliis, kukinis always

enjoyed a high degree of consideration, freedom, and immunity from

the strict etiquette and unwritten laws of a Hawaiian court. There

was hardly anything so valuable in their master's possession that

they could not have it if they wished.

Eleio was sent to Hana to fetch awa for the King, and was expected to

be back in time for the King's supper. Kakaalaneo was then living at

Lahaina. Now, Eleio was not only a kukini, but he was also a kahuna,

and had been initiated in the ceremonies and observances by which he

was enabled to see spirits or wraiths, and was skilled in medicines,

charms, etc., and could return a wandering spirit to its body unless

decomposition had set in.

Soon after leaving Olowalu, and as he commenced the ascent

of Aalaloloa, he saw a beautiful young woman ahead of him. He

naturally hastened his steps, intending to overtake such a charming

fellow-traveller; but, do what he would, she kept always just so

far ahead of him. Being the fleetest and most renowned kukini of

his time, it roused his professional pride to be outrun by a woman,

even if only for a short distance; so he was determined to catch

her, and he gave himself entirely to that effort. The young woman

led him a weary chase over rocks, hills, mountains, deep ravines,

precipices, and dark streams, till they came to the _Lae_ (cape)

of Hanamanuloa at Kahikinui, beyond Kaupo, when he caught her just

at the entrance to a _puoa_. A puoa was a kind of tower, generally

of bamboo, with a platform half-way up, on which the dead bodies of

persons of distinction belonging to certain families or classes were

exposed to the elements.

When Eleio caught the young woman she turned to him and cried: "Let

me live! I am not human, but a spirit, and inside this inclosure is

my dwelling."

He answered: "I have been aware for some time of your being a

spirit. No human being could have so outrun me."

She then said: "Let us be friends. In yonder house live my parents

and relatives. Go to them and ask for a hog, kapas, some fine mats,

and a feather cloak. Describe me to them and tell them that I give all

those things to you. The feather cloak is unfinished. It is now only

a fathom and a half square, and was intended to be two fathoms. There

are enough feathers and netting in the house to finish it. Tell them

to finish it for you." The spirit then disappeared.

Eleio entered the puoa, climbed on to the platform, and saw the dead

body of the girl. She was in every way as beautiful as the spirit

had appeared to him, and apparently decomposition had not yet set

in. He left the puoa and hurried to the house pointed out by the

spirit as that of her friends, and saw a woman wailing, whom, from

the resemblance, he at once knew to be the mother of the girl; so

he saluted her with an aloha. He then said: "I am a stranger here,

but I had a travelling companion who guided me to yonder puoa and

then disappeared." At these strange words the woman stopped wailing

and called to her husband, to whom she repeated what the stranger

had said. The latter then asked: "Does this house belong to you?"

Husband and wife, wondering, answered at once: "It does."

"Then," said Eleio, "my message is to you. My travelling companion

has a hog a fathom in length in your care; also a pile of fine kapas

of Paiula and others of fine quality; also a pile of mats and an

unfinished feather cloak, now a fathom and a half in length, which

you are to finish, the materials being in the house. All these things

she has given to me, and sent me to you for them." Then he began to

describe the young woman. Both parents recognized the truthfulness of

the description, and willingly agreed to give up the things which their

beloved daughter must have herself given away. But when they spoke of

killing the hog and making an _ahaaina_ (feast) for him, whom they had

immediately resolved to adopt as a son, he said: "Wait a little and

let me ask: Are all these people I see around this place your friends?"

They both answered: "They are our relatives--uncles, aunts, and

cousins to the spirit, who seems to have adopted you either as husband

or brother."

"Will they do your bidding in everything?" he asked.

They answered that they could be relied upon. He directed them to

build a large _lanai_, or arbor, to be entirely covered with ferns,

ginger, maile, and ieie--the sweet and odorous foliage greens of

the islands. An altar was to be erected at one end of the lanai and

appropriately decorated. The order was willingly carried out, men,

women, and children working with a will, so that the whole structure

was finished in a couple of hours.

Eleio now directed the hog to be cooked. He also ordered cooked

red and white fish, red, white, and black cocks, and bananas of the

lele and maoli varieties, to be placed on the altar. He ordered all

women and children to enter their houses and to assist him with their

prayers; all pigs, chickens, and dogs to be tied in dark huts to keep

them quiet, and that the most profound silence should be kept. The

men at work were asked to remember their gods, and to invoke their

assistance for Eleio. He then started for Hana, pulled up a couple

of bushes of awa of Kaeleku, famous for its medicinal properties,

and was back again before the hog was cooked. The awa was prepared,

and when the preparations for the feast were complete and set out,

he offered everything to his gods and begged assistance in what he

was about to perform.

It seems the spirit of the girl had been lingering near him all

the time, seeming to be attached to him, but of course invisible

to every one. When Eleio had finished his invocation he turned and

caught the spirit, and, holding his breath and invoking the gods,

he hurried to the puoa, followed by the parents, who now began to

understand that he was going to try the _kapuku_ (or restoration to

life of the dead) on their daughter. Arriving at the puoa, he placed

the spirit against the insteps of the girl and pressed it firmly in,

meanwhile continuing his invocation. The spirit entered its former

tenement kindly enough until it came to the knees, when it refused

to go any further, as from there it could perceive that the stomach

was beginning to decompose, and it did not want to be exposed to

the pollution of decaying matter. But Eleio, by the strength of his

prayers, was enabled to push the spirit up past the knees till it

came to the thigh bones, when the refractory spirit again refused to

proceed. He had to put additional fervor into his prayers to overcome

the spirit's resistance, and it proceeded up to the throat, when there

was some further check; by this time the father, mother, and male

relatives were all grouped around anxiously watching the operation,

and they all added the strength of their petitions to those of Eleio,

which enabled him to push the spirit past the neck, when the girl

gave a sort of crow. There was now every hope of success, and all

the company renewed their prayers with redoubled vigor. The spirit

made a last feeble resistance at the elbows and wrists, which was

triumphantly overborne by the strength of the united prayers. Then

it quietly submitted, took complete possession of the body, and

the girl came to life. She was submitted to the usual ceremonies

of purification by the local priest, after which she was led to

the prepared lanai, when kahuna, maid, parents, and relatives had a

joyous reunion. Then they feasted on the food prepared for the gods,

who were only supposed to absorb the spiritual essence of things,

leaving the grosser material parts to their devotees, who, for the

time being, are considered their guests.

After the feast the feather cloak, kapas, and fine mats were brought

and displayed to Eleio; and the father said to him: "Take the woman

thou hast restored and have her for wife, and remain here with us; you

will be our son and will share equally in the love we have for her."

But our hero, with great self-denial and fidelity, said: "No, I accept

her as a charge, but for wife, she is worthy to be one for a higher

than I. If you will trust her to me, I will take her to my master,

for by her beauty and charms she is worthy to be the queen of our

lovely island."

The father answered: "She is yours to do with as you will. It is as

if you had created her, for without you, where would she be now? We

only ask this, that you always remember that you have parents and

relatives here, and a home whenever you choose."

Eleio then asked that the feather cloak be finished for him before he

returned to his master. All who could work at feathers set about it

at once, including the fair girl restored to life; and he now learned

that she was called Kanikaniaula.

When it was completed he set out on his return to Lahaina accompanied

by the girl, and taking the feather cloak and the remaining awa he

had not used in his incantations. They travelled slowly according

to the strength of Kanikaniaula, who now in the body could not equal

the speed she had displayed as a spirit.

Arriving at Launiupoko, Eleio turned to her and said: "You wait and

hide here in the bushes while I go on alone. If by sundown I do not

return, I shall be dead. You know the road by which we came; then

return to your people. But if all goes well with me I shall be back

in a little while."

He then went on alone, and when he reached Makila, on the confines of

Lahaina, he saw a number of people heating an _imu_, or underground

oven. On perceiving him they started to bind and roast him alive,

such being the orders of the King, but he ordered them away with the

request, "Let me die at the feet of my master." And thus he passed

successfully the imu heated for him.

When he finally stood before Kakaalaneo, the latter said to him:

"How is this? Why are you not cooked alive, as I ordered? How came

you to pass my lunas?"

The kukini answered: "It was the wish of the slave to die at the feet

of his master, if die he must; but if so, it would be an irreparable

loss to you, my master, for I have that with me that will cause your

name to be renowned and handed down to posterity."

"And what is that?" questioned the King.

Eleio then unrolled his bundle and displayed to the astonished gaze

of the King and courtiers the glories of a feather cloak, before

then unheard of on the islands. Needless to say, he was immediately

pardoned and restored to royal favor, and the awa he had brought from

Hana was reserved for the King's special use in his offerings to the

gods that evening.

When the King heard the whole story of Eleio's absence, and that the

fair original owner was but a short way off, he ordered her to be

immediately brought before him that he might express his gratitude

for the wonderful garment. When she arrived, he was so struck with her

beauty and modest deportment that he ask her to become his Queen. Thus,

some of the highest chiefs of the land traced their descent from

Kakaalaneo and Kanikaniaula. The original feather cloak, known as the

"_Ahu o Kakaalaneo_," is said to be in the possession of the Pauahi

Bishop Museum. At one time it was used on state occasions as _pa-u_,

or skirt, by Princess Nahienaena, own sister of the second and third

Kamehame-has.

The ahuulas of the ancient Hawaiians were of fine netting, entirely

covered, with feathers woven in. These were either of one color and

kind or two or three different colors outlining patterns. The feathers

were knotted by twos or threes with twisted strands of the olona, the

process being called _uo_. They were then woven into the foundation

netting previously made the exact shape and size wanted. The whole

process of feather cloak making was laborious and intricate, and

the making of a cloak took a great many years. And as to durability,

let the cloak of Kalaalaneo, now several centuries old, attest.

XV

KAALA AND KAAIALII

A LEGEND OF LANAI

_W. M. Gibson_

Bordering upon the land of Kealia, on the southwest coast of Lanai,

where was _pahonua_ or place of refuge, are the remains of Kaunolu, an

ancient _heiau_, or temple. Its ruins lie within the mouth of a deep

ravine, whose extending banks run out into the sea and form a bold,

bluff-bound bay. On the top of the western bank there is a stone-paved

platform, called the _kuaha_. Outside of this, and separated by a

narrow alley-way, there runs a broad high wall, which quite encircles

the kuaha. Other walls and structures lead down the bank, and the

slope is terraced and paved down to the tide-worn stones of the shore.

At the beach there is a break; a great block of the bluff has been rent

away by some convulsion of nature, and stands out like a lone tower,

divided from the main by a gulf of the sea. Its high walls beetle from

their tops, upon which neither man nor goat can climb. But you can

behold on the flat summit of this islet bluff, portions of ancient

work, of altars and walls, and no doubt part of the mainland temple,

to which this fragment once was joined. But man can visit this lone

tower's top no more, and his feet can never climb its overhanging

walls.

Inland from the temple there are many remains of the huts of the

people of the past. The stone foundations, the inclosures for swine,

the round earth ovens, and other traces of a throng of people cover

many acres of beach and hillside. This was a town famed as an abode of

gods and a refuge for those who fled for their lives; but it drew its

people mainly through the fame of its fishing-ground, which swarmed

with the varied life of the Hawaiian seas.

To this famed fishing-ground came the great hero of Hawaii to tax

the deep, when he had subdued this and the other isles. He came with

his fleets of war canoes; with his faithful _koas_, or fighting men,

with his chiefs, and priests, and women, and their trains. He had a

house here. Upon the craggy bluff that forms the eastern bank of the

bay there is a lonely _pa_, or wall, and stones of an ancient fort,

overlooking the temple, town, and bay.

Kamehameha came to Kealia for sport rather than for worship. Who so

loved to throw the maika ball, or hurl the spear, or thrust aside the

many javelins flung at his naked chest, as the chief of Kohala? He

rode gladly on the crest of the surf waves. He delighted to drive his

canoe alone out into the storm. He fought with the monsters of the

deep, as well as with men. He captured the great shark that abounds

in the bay, and he would clutch in the fearful grip of his hands the

deadly eel or snake of these seas, the terror of fishes and men.

When this warrior king came to Kaunolu, the islanders thronged to

the shore to pay homage to the great chief, and to lay at the feet

of their sovereign, as was their wont, the products of the isle:

the taro, the yam, the hala, the cocoanut, ohelo, banana, and sweet

potato. They piled up a mound of food before the door of the King's

pakui, along with a clamorous multitude of fat poi-fed dogs, and of

fathom-long swine.

Besides this tribute of the men, the workers of the land, the women

filled the air with the sweet odors of their floral offerings. The

maidens were twined from head to waist with _leis_ or wreaths of

the _na-u_, which is Lanai's own lovely jessamine--a rare gardenia,

whose sweet aroma loads the breeze, and leads you to the bush when

seeking it afar off. These garlands were fastened to the plaited pili

thatch of the King's pakui; they were placed on the necks of the young

warriors, who stood around the chief; and around his royal brows they

twined an odorous crown of maile.

The brightest of the girlish throng who stood before the dread Lord

of the Isles was Kaala, or Sweet Scented, whose fifteen suns had just

burnished her sweet brown face with a soft golden gloss; and her large,

round, tender eyes knew yet no wilting fires. Her neck and arms, and

all of her young body not covered by the leafy pa-u, was tinted with

a soft sheen like unto a rising moon. Her skin glowed with the glory

of youth, and mingled its delicate odor of health with the blooms of

the groves, so that the perfume of her presence received fittingly

the name of Fragrance.

In those rude days the island race was sound and clean. The supple

round limbs were made bright and strong by the constant bath and the

temperate breeze. They were not cumbered with clothing; they wore no

long, sweating gowns, but their smooth, shining skins reflected back

their sun, which gave them such a rich and dusky charm.

Perhaps such a race cannot long wear all our gear and live. They are

best clothed with sea foam, or with the garlands of their groves. How

sweetly blend the brown and green; and when young, soft, amber-tinted

cheeks, glowing with the crimson tide beneath, are wreathed with

the odorous evergreens of the isles, you see the poesy of our kind,

and the sweet, wild grace that dwelt in the Eden Paradise.

The sweet Kaala stood mindless of harm, as the playful breeze rustled

the long blades of the la-i (_dracæna_) leaves, hanging like a bundle

of green swords from her waist; and as they twirled and fluttered in

the air, revealed the soft, rounded form, whose charm filled the eye

and heart of one who stood among the braves of the great chief--the

heart of the stout young warrior Kaaialii.

This youth had fought in the battle of Maunalei, Lanai's last bloody

fight. With his long-reaching spear, wielded with sinewy arms, he urged

the flying foe to the top of a fearful cliff, and mocking the cries of

a huddled crowd of panic-scared men, drove them with thrusts and shouts

till they leaped like frightened sheep into the jaws of the deep,

dark chasm, and their torn corpses strewed the jagged stones below.

Kaaialii, like many a butcher of his kind, was comely to see. With the

lion's heart, he had the lion's tawny hue. A swart grace beamed beneath

his curling brows. He had the small, firm hand to throttle or caress,

and eyes full of fire for hate or love; and love's flame now lit the

face of the hero of the bloody leap, and to his great chief he said,

"O King of all the isles, let this sweet flower be mine, rather than

the valley thou gavest me for my domain."

Said Kamehameha: "You shall plant the Lanai jessamine in the valley

I gave you in Kohala. But there is another who claims our daughter,

who is the stout bone-breaker, the scarred Mailou. My spearman of

Maunalei can have no fear; and you shall wrestle with him; and let

the one whose arms can clasp the girl after the fight carry her to

his house, where one kapa shall cover the two."

The poor maid, the careless gift of savage power, held up her clasped

hands with a frightened gesture at the dread name of the breaker of

bones; for she had heard how he had sucked the breath of many a dainty

bloom like her, then crunched the wilted blossom with sinews of hate,

and flung it to the sharks.

And the Lanai maiden loved the young chief of Hawaii. He had indeed

pierced her people, but only the tender darts of his eyes had wounded

her. Turning to him, she looked her savage, quick, young love, and

said, "O Kaaialii, may thy grip be as sure as thy thrust. Save me

from the bloody virgin-eater, and I will catch the squid and beat

the kapa for thee all my days."

The time of contest approached. The King sat under the shade of a

leafy _kou_, the royal tree of the olden time, which has faded away

with the chiefs it once did shelter. On the smooth shell floor,

covered with the hala mat, stood the bare-limbed braves, stripped

to the malo, who with hot eyes of hate shot out their rage of lust

and blood, and stretched out their strangling arms. They stood,

beating with heavy fists their broad, glossy chests of bronze, and

grinning face to face, they glowered their savage wish to kill. Then,

with right foot advanced, and right arm uplifted, they pause to shout

their gage of battle, and tell to each how they would maim and tear,

and kill, and give each other's flesh for food to some beastly maw.

And now, each drawing near to each, with arms uplifted, and outspread

palms with sinewy play, like nervy claws trying to clutch or grip,

they seek a chance for a deadly clinch. And swift the scarred

child-strangler has sprung with his right to the young spear-man's

throat, who as quickly hooks the lunging arm within the crook of his,

and with quick, sledge-like blow breaks the shoulder arm-bone.

With fury the baffled bone-breaker grips with the uncrippled hand;

but now two stout young arms, tense with rage, soon twist and break

the one unaided limb. Then with limp arms the beaten brute turns to

flee; but swift hate is upon him, and clutches him by the throat; and

pressing him down, the hero of Kaala holds his knee to the hapless

wretch's back, and with knee bored into the backward bended spine,

he strains and jerks till the jointed bones snap and break, and the

dread throttler of girls and babes lies prone on the mat, a broken

and bloody corpse.

"Good!" cried the King. "Our son has the strength of Kanekoa. Now let

our daughter soothe the limbs of her lover. Let her stroke his skin,

press his joints, and knead his back with the loving grip and touch

of the lomilomi. We will have a great bake, with the hula and song;

and when the feast is over, then shall they be one."

A line of women squat down. They crone their wild refrain, praising

the one who wins in strife and love. They seize in their right hand

the hula gourd, clattering with pebbles inside. They whirl it aloft,

they shake, they swing, they strike their palms, they thump the mat;

and now with supple joints they twirl their loins, and with heave

and twist, and with swing and song, the savage dance goes on.

Kaala stood up with the maiden throng, the tender, guarded gifts of

kings. They twined their wreaths, they swayed, and posed their shining

arms; and flapping with their hands their leafy skirts, revealed their

rounded limbs. This fires the gaze of men, and the hero of the day with

flaming eyes, springs and clasps his love, crying as he bears her away:

"Thou shalt dance in my hut in Kohala for me alone, forever!"

At this, a stout yet grizzled man of the isle lifts up his voice and

wails: "Kaala, my child, is gone. Who shall soothe my limbs when I

return from spearing the ohua? And who shall feed me with taro and

breadfruit like the chief of Olowalu, when I have no daughter to give

away? I must hide from the chief or I die." And thus wailed out Opunui,

the father of Kaala.

But a fierce hate stirred the heart of Opunui. His friend was driven

over the cliff at Maunalei, and he himself had lived only by crawling

at the feet of the slayer. He hid his hate, and planned to save

his girl and balk the killer of his people. He said in his heart,

"I will hide her in the sea, and none but the fish gods and I shall

know where the ever-sounding surf surges over Kaala."

Now, in the morn, when the girl with ruddy brown cheeks, and glowing

with the brightening dawn of love, stood in the doorway of the lodge

of her lord, and her face was sparkling with the sheen from the sun,

her sire in humble guise stood forth and said, "My child, your mother

at Mahana is dying. Pray you, my lord, your love, that you may see

her once more before his canoe shall bear you to his great land."

"Alas!" said the tender child, "since when is Kalani ill? I shall

carry to her this large sweet fish speared by my lord; and when I have

rubbed her aching limbs, she will be well again with the love touch

of her child. Yes, my lord will let me go. Will you not, O Kaaialii;

will you not let me go to give my mother a last embrace, and I shall

be back again before the moon has twice spanned the bay?"