all the art of fishing, he decided to leave his birthplace and
journey elsewhere. So he called a council of his friends and told
them of his intended departure, to establish other fishing stations
and instruct the people with all the knowledge thereof in conformity
with the injunction of Ku-ula his father. They approved of the course
contemplated and expressed their indebtedness to him for all the
benefits he had shown them.
On leaving Aleamai he took with him the fish-hook, _manaiaakalani_,
and the fish pearl, _Kahuoi_, for aku from the little cave where
he had lodged on the hill of Kaiwiopele, and then disappeared in the
mysterious manner of his parents. He established ku-ulas and ko'a aina,
by placing three fish stones at various points as far as Kipahulu. At
the streams of Kikoo and Maulili there stands a stone to-day, which
was thrown by Aiai and dropped at a bend in the waters, unmoved by
the many freshets that have swept the valleys since that time.
Out in the sea of Maulili is a famous station known as Koanui. It
is about a mile from the shore and marks the boundary of the sea of
Maulili, and the fish that appear periodically and are caught within
its limits have been subject to a division between the fishermen and
the landowner ever since. This is a station where the fisherman's
hook shall not return without a fish except the hook be lost, or the
line cut.
The first time that Aiai tested this station and caught a fish with
his noted hook, he saw a fisherman in his canoe drifting idly, without
success. When he saw Aiai, this fisherman, called Kanemakua, paddled
till he came close to where Aiai was floating on an improvised canoe,
a wiliwili log, without an outrigger,--which much surprised him. Before
the fisherman reached him, Aiai felt a tug at his line and knew that
he had caught a fish and began pulling it in. When Kanemakua came
within speaking distance Aiai greeted him and gave him the fish,
putting it into his canoe. Kanemakua was made happy and thanked Aiai
for his generosity. While putting it in the canoe Aiai said:
"This is the first time I have fished in these waters to locate (or
found) this station, and as you are the first man I meet I give you
the first fish caught. I also give you charge of this ko'a; but take my
advice. When you come here to fish and see a man meeting you in a canoe
and floating alongside of you, if at that time you have caught a fish,
then give it to him as I have done to you, without regret, and thus
get a good name and be known as a generous man. If you observe this,
great benefits will come to you and those related to you."
As Aiai finished speaking he suddenly disappeared, and Kanemakua could
hardly realize that he had not been dreaming but for the assurance he
had in the great fish lying in his canoe. He returned to the shore with
his prize, which was so large and heavy that it required the help of
two others to carry it to the house, where it was cut up and the oven
made hot for its baking. When it was cooked he took the eyes of the
fish and offered them up as a thanksgiving sacrifice. Then the family,
friends, and neighbors around came to the feast and ate freely. During
all this time Kanemakua was thinking of the words spoken by the young
man, which he duly observed. The first ku-ula established in Maulili,
Maui, was named after him, and from that time its fish have been
given out freely without restriction or division.
After establishing the different ku-ula stations along the coast from
Hana to Kipahulu, Aiai went to Kaupo and other places. A noted station
and ku-ula is at Kahikinui. All the stations of this place are in the
deep sea, where they use nets of three kinds; there is also fishing
with poles, and ulua fishing, because this part of the island faces
the wind; but the ku-ulas are located on the seashore, as is also
the one at Honuaula, where it is covered over by the lava flow.
Thus was performed the good work of Aiai in establishing ku-ula
stations and fish stones continued all around the island of Maui. It
is also said that he visited Kahoolawe and established a ku-ula at
Hakioawa, though it differs from the others, being built on a high
bluff overlooking the sea, somewhat like a temple, by placing stones
in the form of a square, in the middle of which was left a space
wherein the fishermen of that island laid their first fish caught,
as a thank offering. Awa and kapa were also placed there as offerings
to the fish deities.
An idea prevails with some people that the ko'a of Kamohoalii, the
king shark of Kahoolawe, is on this island, but if all the stories
told of it be examined there will be found no reference to a ko'a of
his on this island.
From Kahoolawe, Aiai next went to Lanai, where he started fishing
for _aku_ (bonito) at Cape Kaunolu, using his pearl Kahuoi. This is
the first case known of fishing for aku with pearl from the land,
as it is a well known fact that this fish is caught only in deep sea,
far from shore. In the story of Kaneapua it is shown that he is the
only one who had fished for aku at the Cape of Kaunolu, where it was
started by Aiai.
From Kaunolu, Aiai went to Kaena Cape, where at a place close to
Paomai, was a little sandy beach now known as Polihua. Here he
took a stone and carved a figure on it, then carried and placed
it on the sandy beach, and called on his parents. While making his
incantations the stone moved toward the sea and disappeared under
the water. His incantations finished, the stone reappeared and
moved toward him till it reached the place where it had been laid;
whereupon it was transformed into a turtle, and gave the name of
Polihua to that beach. This work of Aiai on the island of Lanai was
the first introduction of the turtle in the seas of Hawaii, and also
originated the habit of the turtle of going up the beach to lay its
eggs, then returning to the sea.
After making the circuit of Lanai he went over to Molokai, landing at
Punakou and travelled along the shore till he reached Kaunakakau. At
this place he saw spawns of mullet, called Puai-i, right near the
shore, which he kicked with his foot, landing them on the sand. This
practice of kicking fish with the feet is carried on to this time,
but only at that locality. Aiai continued on along the Kona side
of Molokai, examining its fishing grounds and establishing ku-ulas
till he got to Halawa. At the Koolau side of the island he stopped at
Wailau and saw the cave of the eel Koona that went to Hana and stole
the fish from his father's pond, and the cause of all the trouble
that befell his parents and himself.
When Aiai landed at Wailau he saw that both sides of the valley
were covered with men, women, and children engaged in closing up the
stream and diverting its water to another course, whereby they would
be enabled to catch oopu and opae. The water being low, the gourds
of some of the people were full from their catch.
Aiai noticed their wanton method of fishing, whereby all oopus
and opaes were caught without thought of any reservation for their
propagation; therefore he called on his parents to take them all
away. The prayer was granted, for suddenly they all disappeared;
those in the water went up the stream to a place called Koki, while
those in the gourds were turned to lizards which scampered out and
ran all over the rocks. The people were much surprised at this change
and felt sorely disappointed at the loss of their food supply.
On account of his regard for a certain lad of that place, named Kahiwa,
he showed him the place of the opaes to be up the precipitous cliff,
Koki. The youth was attentive to the direction of Aiai and going there
he found the oopus and opaes as stated, as they are to this day. That
is what established the noted saying of the old people of that land:
"Kokio of Wailau is the ladder of the opae." It is also known as the
"Pali of Kahiwa."
When Aiai left Wailau he showed this lad the ku-ula and the fish
station in the sea he had located there, at the same distance as that
rocky island known as Mokapu. He went also to Pelekunu, Waikolu and
Kalawao, even to Kalaupapa, the present home of the lepers. At the
latter place he left a certain fish stone. That is the reason fish
constantly gather there even to this day. He also went to Hoolehua and
so on as far as _Ka lae o ka ilio_ (the dog's forehead) and _Ka lae o
ka laau_. Between these two capes in the sea is a station established
by Aiai, where a tree grew out from under a rock, Ekaha by name. It
is a hardwood tree, but the trunk and also the branches are without
leaves. This place is a great haunt for fishermen with their hooks.
Aiai then came to Oahu, first landing at Makapuu, in Koolau, where
he founded a _pohaku-ia_ (fish stone) for red fish and for speckled
fish, and called it Malei. This was a female rock, and the fish of
that place is the uhu. It is referred to in the mele of Hiiaka, thus:
"I will not go to the stormy capes of Koolau,
The sea-cliffs of Moeaau.
The woman watching uhu of Makapuu
Dwells on the ledge of Kamakani
At Koolau. The living
Offers grass-twined sacrifices, O Malie!"
From the time Aiai founded that spawning-place until the present,
its fish have been the uhu, extending to Hanauma. There were also
several gathering-places for fish established outside of Kawaihoa. Aiai
next moved to Maunalua, then to Waialae and Kahalaia. At Kaalawai he
placed a white and brown rock. There in that place is a hole filled
with aholehole, therefore the name of the land is Kaluahole. Right
outside of Kahuahui there is a station where Aiai placed a large
round sandstone that is surrounded by spawning-places for fish;
Ponahakeone is its name.
In ancient times the chiefs selected a very secret place wherein to
hide the dead bodies of their greatly beloved, lest some one should
steal their bones to make fish-hooks, or arrows to shoot mice with. For
that reason the ancients referred to Ponahakeone as "_He Lualoa no
Na'lii_"--a deep pit for the chiefs.
Aiai came to Kalia and so on to Kakaako. Here he was befriended by
a man named Apua, with whom he remained several days, observing and
listening to the murmurs of the chief named Kou. This chief was a
skilful hiaku fisherman, his grounds being outside of Mamala until
you came to Moanalua. There was none so skilled as he, and generous
withal, giving akus to the people throughout the district.
As Aiai was dwelling with his friend Apua at Kakaako, he meandered
off one day along the shore of Kulolia, and so on to Pakaka and
Kapapoko. But he did not return to the house of his friend, for
he met a young woman gathering _limu_ (sea-moss) and fishing for
crabs. This young woman, whose name was Puiwa, lived at Hanakaialama
and was a virgin, never having had a husband. She herself, as the
people would say, was forward to ask Aiai to be her husband; but he
listened to her voice, and they went up together to her home and
saw the parents and relatives, and forthwith were married. After
living with this young woman some time a son was born to them,
whom Aiai named Puniaiki. During those days was the distribution
of aku which were sent up from Honolulu to the different dwellings;
but while others were given a whole fish, they got but a portion from
some neighbor. For this reason the woman was angry, and told Aiai to
go to the brook and get some oopus fit to eat, as well as opae. Aiai
listened to the voice of his wife. He dug a ditch and constructed a
dam so as to lead the water of the brook into some pits, and thus be
able to catch the oopu and opae. He labored some days at this work,
and the fish and shrimps were hung up to dry.
On a certain day following, Aiai and his wife went with their child
to the brook. She left her son upon the bank of the stream while she
engaged herself in catching opae and oopu from the pits. But it was
not long before the child began to cry; and as he cried, Aiai told
his wife to leave her fishing, but she talked saucily to him. So Aiai
called upon the names of his ancestors. Immediately a dark and lowering
cloud drew near and poured out a flood of water upon the stream, and
in a short time the dam was broken by the freshet and all the oopu
and opae, together with the child, were swept toward the sea. But
the woman was not taken by the flood. Aiai then rose up and departed,
without thought of his wife.
He went down from the valley to Kaumakapili, and as he was standing
there he saw some women fishing for oopu on the banks of the stream,
the daughter of the chief Kikihale being with them. At that time,
behold, there was caught by the female guardian of the daughter of
Kikihale a very large oopu. This oopu she showed to her _protégée_,
who told her to put it into a large calabash with water and feed it
with limu, so that it might become a pet fish. This was done and the
oopu was tended very carefully night and day.
Aiai stood by and saw the fish lifted out of the brook, and recognized
it at the same time as his own child, changed from a human being into
an oopu.
(At this point the story of Aiai gives place to that of his child.)
When the oopu was placed in a large calabash with water, it was
carefully tended and fed with sea-moss for some time, but one day
in seeing to this duty the guardian of the chieftainess, on reaching
the calabash, was startled to behold therein a human child, looking
with its eyes. And the water in the calabash had disappeared. She was
greatly surprised and seized with a dark foreboding, and a trembling
fear possessed her as she looked upon this miraculous child.
This woman went and told the chieftainess of this child they knew to
have had the form of an oopu, and as Kikihale heard the story of her
guardian she went quickly, with grave doubts, however, of this her
report; but there, on reaching the calabash, as she looked she saw
indeed a child therein. She immediately put forth her hands toward
the child and lifting it, carefully examined its form and noted
its agreeable features. As the thought quickly possessed this girl,
she said: "Now, my guardian, you and your husband take and rear this
child till he is grown, then I will be his wife."
The guardian answered her: "When this child becomes grown you will
be old; that is, your days will be in the evening of life, while his
place will be in the early morn. Will you not thereby have lasting
cause for dissatisfaction and contention between you in the future?"
Kikihale answering her guardian said: "You are not to blame; these
things are mine to consider, for the reason that the desire is mine,
not yours, my guardian."
After this talking the child was quickly known of among the chiefs
and attendants. He was nourished and brought up to adult age, when
Kikihale took him for her husband as she had said; and for a time
they dwelt together as man and wife without disagreement between
them. But during these days Kikihale saw plainly that her husband was
not disposed to do anything for their support; therefore she mourned
over it continually and angrily reproved him, finally, saying:
"O my husband, can you not go forth also, as others, to assist
our father and the attendants in the duties of fishing, instead of
eating till you are satisfied, then rolling over with face upward
to the ridge-pole of the house and counting the ahos? It may do
while my father is alive; but if he should die, whence would come
our support?" Thus she spoke reproachingly from day to day, and the
words stung Puniaiki's heart with much pain.
And this is what he said to his wife one day: "It is unpleasant to
hear you constantly talking thus. Not as wild animals is the catching
of fish in the sea; they are obedient if called, and you may eat
wastefully of my fish when procured. I have authority over fish,
men, pigs, and dogs. If you are a favorite of your father then go to
him for double canoes, with their fishing appurtenances, and men to
paddle them."
When Kikihale heard these words of her husband she hastened to Kou,
her father, and told him all that Puniaiki had said, and the request
was promptly executed. Kikihale returned to her husband and told him
all she had done.
On Puniaiki's going down to the canoe place he found the men were
making ready the canoes with the nets, rods, lines, and the pearl
fish-hooks. Here he lit a fire and burned up the pearl fish-hooks,
at which his wife was much angered and cried loudly for the hiaku
pearl hooks of her father. She went and told Kou of this mischievous
action of her husband, but he answered her not a word at this act of
his son-in-law, though he had supplied five gourds filled with them,
a thousand in number, and the strangest thing was, that all were
burned up save two only which Kou had reserved.
That night Puniaiki slept apart from his wife, and he told the canoe
paddlers to sleep in the canoe sheds, not to go to their homes that
night; and they obeyed his voice.
It was Kou's habit to rouse his men before break of day to sail in
the malaus for aku fishing at the mouth of the harbor, for that was
their feeding-time, not after the sun had risen. Thus would the canoes
enter the schools of aku and this chief became famous thereby as a
most successful fisherman. But on this day was seen the sorcerer's
work of this child of Aiai.
As Kou with his men set out always before dawn, here was this Puniaiki
above at his place at sunrise. At this time on his awaking from sleep
he turned his face mountainward, and looking at Kaumakapili he saw
a rainbow and its reddish mist spread out at that place, wherein was
standing a human form. He felt conscious that it was Aiai his father,
therefore he went there and Aiai showed him the place of the _pa_
(fish-hook) called Kahuai, and he said to his son: "Here will I stay
till you return; be quick."
Upon Puniaiki reaching the landing the canoes were quickly made
ready to depart, and as they reached Kapapoko and Pakaka, at the sea
of Kuloloia, they went on to Ulukua, now the lighthouse location of
Honolulu harbor. At this place Puniaiki asked the paddlers: "What is
the name of that surf cresting beneath the prow of our canoes?"
"Puuiki," replied the men.
He then said to them: "Point straight the prow of the canoes and paddle
with strength." At these words of Puniaiki their minds were in doubt,
because there were probably no akus at that place in the surf; but
that was none of their business. As they neared the breakers of Puuiki,
below the mouth of Mamala, Puniaiki said to his men: "Turn the canoes
around and go shorewards." And in returning he said quickly, "Paddle
strong, for here we are on the top of a school of akus." But strange to
say, as the men looked in the water they saw no fish swimming about,
but on reaching Ulakua Puniaiki opened up the fish-hook, Kahuai,
from its wrapping in the gourd and held it in his hand.
At this the akus, unprecedented in number, fairly leaped into the
canoes. They became so filled with the fish, without labor, that
they sank in the water as they reached Kapuukolo, and the men jumped
overboard to float them to the beach. The canoe men wondered greatly
at this work of the son-in-law of Kou the chief; and the shore people
shouted as the akus which filled the harbor swam toward the fishpond
of Kuwili and on to the mouth of Leleo stream.
When the canoes touched shore Puniaiki seized two fishes in his hands
and went to join his father where he was staying, and Aiai directed
him to take them up to where his mother lived. These akus were not
gifts for her, but an offering to Ku-ula at a ko'a established just
above Kahuailanawai. Puniaiki obeyed the instructions of his father,
and on returning to him he was sent back to his mother, Puiwa, with
a supply of akus. She was greatly surprised that this handsome young
man, with his gift of akus for her to eat, was her own son, and these
were the first fruits of his labor.
The people marvelled at the quantity of fish throughout the harbor, so
that even the stream at Kikihale was also full of akus, and Puniaiki
commanded the people to take of them day and night; and the news of
this visit of akus went all around Oahu. This unequalled haul of akus
was a great humiliation to Kou, affecting his fame as a fisherman;
but he was neither jealous of his son-in-law nor angry,--he just
sat silent. He thought much on the subject but with kindly feelings,
resulting in turning over this employment to him who could prosecute
it without worry.
Shortly afterwards Aiai arranged with Puniaiki for the establishing
of ku-ulas, ko'as, and fish stones around the island of Oahu, which
were as follows:
The Kou stone was for Honolulu and Kaumakapili; a ku-ula at Kupahu;
a fish stone at Hanapouli, Ewa. Ahuena was the ku-ula for Waipio; two
were assigned for Honouliuli. Hani-o was the name of the ko'a outside
of Kalaeloa; Kua and Maunalahilahi for Waianae; Kamalino for Waimea;
and Kaihukuuna for Laiemaloo, Koolau.
Aiai and his son also visited Kauai and Niihau on this work, then
they turned and went together to Hawaii. The principal or most noted
fishing-grounds there are: Poo-a, Kahaka, and Olelomoana at Kona;
Kalae at Kau; Kupakea at Puna, and I at Hilo.
In former times at most of these fishing-grounds were seen multitudes
and varieties of fish, all around the islands, and occasionally deep
sea kinds came close in shore, but in this new era there are not so
many. Some people say it is on account of the change of the times.
XXIII
KANEAUKAI
A LEGEND OF WAIALUA
_Thos. G. Thrum_
Long ago, when the Hawaiians were in the darkness of superstition and
kahunaism, with their gods and lords many, there lived at Mokuleia,
Waialua, two old men whose business it was to pray to Kaneaukai for
a plentiful supply of fish. These men were quite poor in worldly
possessions, but given to the habit of drinking a potion of awa after
their evening meal of poi and fish.
The fish that frequented the waters of Mokuleia were the aweoweo,
kala, manini, and many other varieties that find their habitat inside
the coral reefs. Crabs of the white variety burrowed in the sand near
the seashore and were dug out by the people, young and old. The squid
also were speared by the skilful fishermen, and were eaten stewed,
or salted and sun-dried and roasted on the coals. The salt likely
came from Kaena Point, from salt-water evaporation in the holes of
rocks so plentiful on that stormy cape. Or it may have been made on
the salt pans of Paukauwila, near the stream of that name, where a
few years ago this industry existed on a small scale.
But to return to our worshippers of Kaneaukai. One morning on going out
upon the seashore they found a log of wood, somewhat resembling the
human form, which they took home and set in a corner of their lowly
hut, and continued their habit of praying to Kaneaukai. One evening,
after having prepared a scanty supper of poi and salt, with perhaps a
few roasted kukui-nuts, as a relish, and a couple of cocoanut cups of
awa as their usual drink, they saw a handsome young man approaching,
who entered their hut and saluted them. He introduced himself by
saying, "I am Kaneaukai to whom you have been praying, and that which
you have set up is my image; you have done well in caring for it."
He sat down, after the Hawaiian custom, as if to share their evening
meal, which the two old men invited him to partake of with them, but
regretted the scanty supply of awa. He said: "Pour the awa back into
the bowl and divide into three." This they did and at once shared
their meal with their guest.
After supper Kaneaukai said to the two old men, "Go to Keawanui and
you will get fish enough for the present." He then disappeared, and
the fishermen went as instructed and obtained three fishes; one they
gave to an old sorceress who lived near by, and the other two they
kept for themselves.
Soon after this there was a large school of fish secured by the
fishermen of Mokuleia. So abundant were the fish that after salting
all they could, there was enough to give away to the neighbors;
and even the dogs had more than they desired.
Leaving the Mokuleia people to the enjoyment of their unusual
supply of fish, we will turn to the abode of two kahunas, who were
also fishermen, living on the south side of Waimea Valley, Oahu. One
morning, being out of fish, they went out into the harbor to try their
luck, and casting their net they caught up a calcareous stone about as
large as a man's head, and a pilot fish. They let the pilot fish go,
and threw the stone back into the sea. Again they cast their net and
again they caught the stone and the pilot fish; and so again at the
third haul. At this they concluded that the stone was a representative
of some god. The elder of the two said: "Let us take this stone ashore
and set it up as an idol, but the pilot fish we will let go." So they
did, setting it up on the turn of the bluff on the south side of the
harbor of Waimea. They built an inclosure about it and smoothed off
the rocky bluff by putting flat stones from the immediate neighborhood
about the stone idol thus strangely found.
About ten days after the finding of the stone idol the two old kahunas
were sitting by their grass hut in the dusk of the evening, bewailing
the scarcity of fish, when Kaneaukai himself appeared before them
in the guise of a young man. He told them that they had done well in
setting up his stone image, and if they would follow his directions
they would have a plentiful supply of fish. Said he, "Go to Mokuleia,
and you will find my wooden idol; bring it here and set it up alongside
of my stone idol." But they demurred, as it was a dark night and there
were usually quicksands after a freshet in the Kamananui River. His
answer was, "Send your grandsons." And so the two young men were sent
to get the wooden idol and were told where they could find it.
The young men started for Mokuleia by way of Kaika, near the place
where salt was made a few years ago. Being strangers, they were in
doubt about the true way, when a meteor (_hoku kaolele_) appeared and
went before them, showing them how to escape the quicksands. After
crossing the river they went on to Mokuleia as directed by Kaneaukai,
and found the wooden idol in the hut of the two old men. They
shouldered it, and taking as much dried fish as they could carry,
returned by the same way that they had come, arriving at home about
midnight.
The next day the two old kahunas set up the wooden idol in the same
inclosure with the stone representative of Kaneaukai. The wooden
image has long since disappeared, having been destroyed, probably,
at the time Kaahumanu made a tour of Oahu after her conversion to
Christianity, when she issued her edict to burn all the idols. But
the stone idol was not destroyed. Even during the past sixty years
offerings of roast pigs are known to have been placed before it. This
was done secretly for fear of the chiefs, who had published laws
against idolatry.
Accounts differ, various narrators giving the story some embellishments
of their own. So good a man as a deacon of Waialua in telling the
above seemed to believe that, instead of being a legend it was true;
for an old man, to whom he referred as authority, said that one of
the young men who went to Mokuleia and brought the wooden idol to
Waimea was his own grandfather.
An aged resident of the locality gives this version: Following the
placement of their strangely found stone these two men dreamed of
Kaneaukai as a god in some far-distant land, to whom they petitioned
that he would crown their labors with success by granting them a
plentiful supply of fish. Dreaming thus, Kaneaukai revealed himself to
them as being already at their shore; that the stone which they had
been permitted to find and had honored by setting up at Kehauapuu,
was himself, in response to their petitions; and since they had
been faithful so far, upon continuance of the same, and offerings
thereto, they should ever after be successful in their fishing. As if
in confirmation of this covenant, this locality has ever since been
noted for the periodical visits of schools of the anae-holo and kala,
which are prevalent from April to July, coming, it is said, from Ohea,
Honuaula, Maui, by way of Kahuku, and returning the same way.
So strong was the superstitious belief of the people in this deified
stone that when, some twenty years ago, the road supervisor of the
district threw it over and broke off a portion, it was prophesied
that Kaneaukai would be avenged for the insult. And when shortly
afterward the supervisor lost his position and removed from the
district, returning not to the day of his death; and since several
of his relatives have met untimely ends, not a few felt it was the
recompense of his sacrilegious act.
XXIV
THE SHARK-MAN, NANAUE
_Mrs. E. M. Nakuina_
_Kamohoalii_, the King-shark of Hawaii and Maui, has several deep
sea caves that he uses in turn as his habitat. There are several of
these at the bottom of the palisades, extending from Waipio toward
Kohala, on the island of Hawaii. A favorite one was at Koamano, on the
mainland, and another was at Maiaukiu, the small islet just abreast
of the valley of Waipio. It was the belief of the ancient Hawaiians
that several of these shark gods could assume any shape they chose,
the human form even, when occasion demanded.
In the reign of Umi, a beautiful girl, called Kalei, living in Waipio,
was very fond of shellfish, and frequently went to Kuiopihi for her
favorite article of diet. She generally went in the company of other
women, but if the sea was a little rough, and her usual companion
was afraid to venture out on the wild and dangerous beach, she very
often went alone rather than go without her favorite sea-shells.
In those days the Waipio River emptied over a low fall into a basin
partly open to the sea; this basin is now completely filled up with
rocks from some convulsion of nature, which has happened since then. In
this was a deep pool, a favorite bathing-place for all Waipio. The
King shark god, Kamohoalii, used to visit this pool very often to
sport in the fresh waters of the Waipio River. Taking into account
the many different tales told of the doings of this shark god, he
must have had quite an eye for human physical beauty.
Kalei, as was to be expected from a strong, well-formed Hawaiian girl
of those days, was an expert swimmer, a good diver, and noted for the
neatness and grace with which she would _lelekawa_ (jump from the
rocks into deep water) without any splashing of water, which would
happen to unskilful divers, from the awkward attitudes they would
assume in the act of jumping.
It seems Kamohoalii, the King-shark, had noted the charms of the
beautiful Kalei, and his heart, or whatever answers in place of it with
fishes, had been captured by them. But he could not expect to make
much of an impression on the maiden's susceptibilities _in propria
persona_, even though he was perfectly able to take her bodily into
his capacious maw; so he must needs go courting in a more pleasing
way. Assuming the form of a very handsome man, he walked on the beach
one rather rough morning, waiting for the girl's appearance.
Now the very wildness of the elements afforded him the chance he
desired, as, though Kalei was counted among the most agile and quick
of rock-fishers, that morning, when she did come, and alone, as her
usual companions were deterred by the rough weather, she made several
unsuccessful springs to escape a high threatening wave raised by the
god himself; and apparently, if it had not been for the prompt and
effective assistance rendered by the handsome stranger, she would
have been swept out into the sea.
Thus an acquaintance was established. Kalei met the stranger from
time to time, and finally became his wife.
Some little time before she expected to become a mother, her husband,
who all this time would only come home at night, told her his true
nature, and informing her that he would have to leave her, gave orders
in regard to the bringing up of the future child. He particularly
cautioned the mother never to let him be fed on animal flesh of any
kind, as he would be born with a dual nature, and with a body that
he could change at will.
In time Kalei was delivered of a fine healthy boy, apparently the same
as any other child, but he had, besides the normal mouth of a human
being, a shark's mouth on his back between the shoulder blades. Kalei
had told her family of the kind of being her husband was, and they
all agreed to keep the matter of the shark-mouth on the child's back
a secret, as there was no knowing what fears and jealousies might be
excited in the minds of the King or high chiefs by such an abnormal
being, and the babe might be killed.
The old grandfather, far from heeding the warning given by Kamohoalii
in the matter of animal diet, as soon as the boy, who was called
Nanaue, was old enough to come under the taboo in regard to the
eating of males, and had to take his meals at the mua house with the
men of the family, took especial pains to feed him on dog meat and
pork. He had a hope that his grandson would grow up to be a great,
strong man, and become a famous warrior; and there was no knowing
what possibilities lay before a strong, skilful warrior in those
days. So he fed the boy with meat, whenever it was obtainable. The
boy thrived, grew strong, big, and handsome as a young lama (_Maba
sandwicensis_) tree.
There was another pool with a small fall of the Waipio River very
near the house of Kalei, and the boy very often went into it while
his mother watched on the banks. Whenever he got into the water he
would take the form of a shark and would chase and eat the small fish
which abounded in the pool. As he grew old enough to understand,
his mother took especial pains to impress on him the necessity of
concealing his shark nature from other people.
This place was also another favorite bathing-place of the people, but
Nanaue, contrary to all the habits of a genuine Hawaiian, would never
go in bathing with the others, but always alone; and when his mother
was able, she used to go with him and sit on the banks, holding the
kapa scarf, which he always wore to hide the shark-mouth on his back.
When he became a man, his appetite for animal diet, indulged
in childhood, had grown so strong that a human being's ordinary
allowance would not suffice for him. The old grandfather had died in
the meantime, so that he was dependent on the food supplied by his
stepfather and uncles, and they had to expostulate with him on what
they called his shark-like voracity. This gave rise to the common
native nickname of a _manohae_ (ravenous shark) for a very gluttonous
man, especially in the matter of meat.
Nanaue used to spend a good deal of his time in the two pools,
the one inland and the other opening into the sea. The busy-bodies
(they had some in those days as well as now) were set to wondering
why he always kept a _kihei_, or mantle, on his shoulders; and for
such a handsomely shaped, athletic young man, it was indeed a matter
of wonder and speculation, considering the usual attire of the youth
of those days. He also kept aloof from all the games and pastimes
of the young people, for fear that the wind or some active movement
might displace the kapa mantle, and the shark-mouth be exposed to view.
About this time children and eventually grown-up people began to
disappear mysteriously.
Nanaue had one good quality that seemed to redeem his apparent
unsociability; he was almost always to be seen working in his
mother's taro or potato patch when not fishing or bathing. People
going to the sea beach would have to pass these potato or taro
patches, and it was Nanaue's habit to accost them with the query of
where they were going. If they answered, "To bathe in the sea," or,
"Fishing," he would answer, "Take care, or you may disappear head and
tail." Whenever he so accosted any one it would not be long before
some member of the party so addressed would be bitten by a shark.
If it should be a man or woman going to the beach alone, that person
would never be seen again, as the shark-man would immediately follow,
and watching for a favorable opportunity, jump into the sea. Having
previously marked the whereabouts of the person he was after, it was an
easy thing for him to approach quite close, and changing into a shark,
rush on the unsuspecting person and drag him or her down into the
deep, where he would devour his victim at his leisure. This was the
danger to humanity which his king-father foresaw when he cautioned
the mother of the unborn child about feeding him on animal flesh,
as thereby an appetite would be evoked which they had no means of
satisfying, and a human being would furnish the most handy meal of
the kind that he would desire.
Nanaue had been a man grown some time, when an order was promulgated
by Umi, King of Hawaii, for every man dwelling in Waipio to go to
_koele_ work, tilling a large plantation for the King. There were to
be certain days in an _anahulu_ (ten days) to be set aside for this
work, when every man, woman, and child had to go and render service,
excepting the very old and decrepit, and children in arms.
The first day every one went but Nanaue. He kept on working in his
mother's vegetable garden to the astonishment of all who saw him. This
was reported to the King, and several stalwart men were sent after
him. When brought before the King he still wore his _kapa kihei_
or mantle.
The King asked him why he was not doing koele work with every one
else. Nanaue answered he did not know it was required of him. Umi
could not help admiring the bold, free bearing of the handsome man,
and noting his splendid physique, thought he would make a good warrior,
greatly wanted in those ages, and more especially in the reign of Umi,
and simply ordered him to go to work.
Nanaue obeyed, and took his place in the field with the others, and
proved himself a good worker, but still kept on his kihei, which it
would be natural to suppose that he would lay aside as an incumbrance
when engaged in hard labor. At last some of the more venturesome of
the younger folks managed to tear his kapa off, as if accidentally,
when the shark-mouth on his back was seen by all the people near.
Nanaue was so enraged at the displacement of his kapa and his
consequent exposure, that he turned and bit several of the crowd,
while the shark-mouth opened and shut with a snap, and a clicking sound
was heard such as a shark is supposed to make when baulked by its prey.
The news of the shark-mouth and his characteristic shark-like actions
were quickly reported to the King, with the fact of the disappearance
of so many people in the vicinity of the pools frequented by Nanaue;
and of his pretended warnings to people going to the sea, which were
immediately followed by a shark bite or by their being eaten bodily,
with every one's surmise and belief that this man was at the bottom
of all those disappearances. The King believed it was even so, and
ordered a large fire to be lighted, and Nanaue to be thrown in to be
burnt alive.
When Nanaue saw what was before him, he called on the shark god,
his father, to help him; then, seeming to be endowed with superhuman
strength in answer to his prayer, he burst the ropes with which he
had been bound in preparation for the burning, and breaking through
the throng of Umi's warriors, who attempted to detain him, he ran,
followed by the whole multitude, toward the pool that emptied into
the sea. When he got to the edge of the rocks bordering the pool,
he waited till the foremost persons were within arm's length, when
he leaped into the water and immediately turned into a large shark
on the surface of the water, in plain view of the people who had
arrived, and whose numbers were being continually augmented by more
and more arrivals.
He lay on the surface some little time, as if to recover his breath,
and then turned over on his back, and raising his head partly out
of the water, snapped his teeth at the crowd who, by this time,
completely lined the banks, and then, as if in derision or defiance
of them, turned and flirted his tail at them and swam out to sea.
The people and chiefs were for killing his mother and relatives for
having brought up such a monster. Kalei and her brothers were seized,
bound, and dragged before Umi, while the people clamored for their
immediate execution, or as some suggested, that they be thrown into
the fire lighted for Nanaue.
But Umi was a wise king and would not consent to any such summary
proceedings, but questioned Kalei in regard to her fearful
offspring. The grieved and frightened mother told everything in
connection with the paternity and bringing up of the child, and with
the warning given by the dread sea-father.
Umi considered that the great sea god Kamohoalii was on the whole a
beneficent as well as a powerful one. Should the relatives and mother
of that shark god's son be killed, there would then be no possible
means of checking the ravages of that son, who might linger around
the coast and creeks of the island, taking on human shape at will,
for the purpose of travelling inland to any place he liked, and then
reassume his fish form and lie in wait in the many deep pools formed
by the streams and springs.
Umi, therefore, ordered Kalei and her relatives to be set at liberty,
while the priests and shark kahunas were requested to make offerings
and invocations to Kamohoalii that his spirit might take possession
of one of his _hakas_ (mediums devoted to his cult), and so express
to humanity his desires in regard to his bad son, who had presumed to
eat human beings, a practice well known to be contrary to Kamohoalii's
design.
This was done, whereupon the shark god manifested himself through a
haka, and expressed his grief at the action of his wayward son. He
told them that the grandfather was to blame for feeding him on animal
flesh contrary to his orders, and if it were not for that extenuating
circumstance, he would order his son to be killed by his own shark
officers; but as it was, he would require of him that he should
disappear forever from the shores of Hawaii. Should Nanaue disregard
that order and be seen by any of his father's shark soldiers, he was
to be instantly killed.
Then the shark god, who it seems retained an affection for his human
wife, exacted a promise that she and her relatives were to be forever
free from any persecutions on account of her unnatural son, on pain
of the return and freedom from the taboo of that son.
Accordingly Nanaue left the island of Hawaii, crossed over to Maui,
and landing at Kipahulu, resumed his human shape and went inland. He
was seen by the people, and when questioned, told them he was a
traveller from Hawaii, who had landed at Hana and was going around
sightseeing. He was so good looking, pleasant, and beguiling in his
conversation that people generally liked him. He was taken as _aikane_
by one of the petty chiefs of the place, who gave his own sister for
wife to Nanaue. The latter made a stipulation that his sleeping house
should be separated from that of his wife, on account of a pretended
vow, but really in order that his peculiar second mouth might escape
detection.
For a while the charms of the pretty girl who had become his wife
seem to have been sufficient to prevent him from trying to eat human
beings, but after a while, when the novelty of his position as a
husband had worn off, and the desire for human flesh had again become
very strong, he resumed the old practice for which he had been driven
away from Hawaii.
He was eventually detected in the very act of pushing a girl into the
sea, jumping in after her, then turning into a shark, and commencing
to devour her, to the horror of some people who were fishing with
hook and rod from some rocks where he had not observed them. These
people raised the alarm, and Nanaue seeing that he was discovered,
left for Molokai where he was not known.
He took up his residence on Molokai at Poniuohua, adjoining the ahupuaa
of Kainalu, and it was not very long before he was at his old practice
of observing and accosting people, giving them his peculiar warning,
following them to the sea in his human shape, then seizing one of
them as a shark and pulling the unfortunate one to the bottom, where
he would devour his victim. In the excitement of such an occurrence,
people would fail to notice his absence until he would reappear
at some distant point far away from the throng, as if engaged in
shrimping or crabbing.
This went on for some time, till the frightened and harassed people
in desperation went to consult a shark kahuna, as the ravages of the
man-eating shark had put a practical taboo on all kinds of fishing. It
was not safe to be anywhere near the sea, even in the shallowest water.
The kahuna told them to lie in wait for Nanaue, and the next time
he prophesied that a person would be eaten head and tail, to have
some strong men seize him and pull off his kapa mantle, when a shark
mouth would be found on his back. This was done, and the mouth seen,
but the shark-man was so strong when they seized him and attempted to
bind him, that he broke away from them several times. He was finally
overpowered near the seashore and tightly bound. All the people then
turned their attention to gathering brush and firewood to burn him,
for it was well known that it is only by being totally consumed by
fire that a man-shark can be thoroughly destroyed, and prevented from
taking possession of the body of some harmless fish shark, who would
then be incited to do all the pernicious acts of a man-shark.
While he lay there on the low sandy beach, the tide was coming in, and
as most of the people were returning with fagots and brush, Nanaue made
a supreme effort and rolled over so that his feet touched the water,
when he was enabled at once to change into a monster shark. Those who
were near him saw it, but were not disposed to let him off so easily,
and they ran several rows of netting makai, the water being very
shallow for quite a distance out. The shark's flippers were all bound
by the ropes with which the man Nanaue had been bound, and this with
the shallowness of the water prevented him from exerting his great
strength to advantage. He did succeed in struggling to the breakers,
though momentarily growing weaker from loss of blood, as the people
were striking at him with clubs, spears, stone adzes and anything
that would hurt or wound, so as to prevent his escape.
With all that, he would have got clear, if the people had not called
to their aid the demigod Unauna, who lived in the mountains of upper
Kainalu. It was then a case of Akua _vs_. Akua, but Unauna was only a
young demigod, and not supposed to have acquired his full strength and
supernatural powers, while Nanaue was a full-grown man and shark. If
it had not been for the latter's being hampered by the cords with
which he was bound, the nets in his way, as well as the loss of blood,
it is fully believed that he would have got the better of the young
local presiding deity; but he was finally conquered and hauled up on
the hill slopes of Kainalu to be burnt.
The shallow ravine left by the passage of his immense body over the
light yielding soil of the Kainalu Hill slope can be seen to this
day, as also a ring or deep groove completely around the top of a
tall insulated rock very near the top of Kainalu Hill, around which
Unauna had thrown the rope, to assist him in hauling the big shark
uphill. The place was ever afterwards called Puumano (Shark Hill),
and is so known to this day.
Nanaue was so large, that in the attempt to burn him, the blood
and water oozing out of his burning body put out the fire several
times. Not to be outwitted in that way by the shark son of Kamohoalii,
Unauna ordered the people to cut and bring for the purpose of splitting
into knives, bamboos from the sacred grove of Kainalu. The shark flesh
was then cut into strips, partly dried, and then burnt, but the whole
bamboo grove had to be used before the big shark was all cut. The god
Mohoalii (another form of the name of the god Kamohoalii), father
of Unauna, was so angered by the desecration of the grove, or more
likely on account of the use to which it was put, that he took away
all the edge and sharpness from the bamboos of this grove forever,
and to this day they are different from the bamboos of any other
place or grove on the islands, in this particular, that a piece of
them cannot cut any more than any piece of common wood.
XXV
FISH STORIES AND SUPERSTITIONS
_Translated by M. K. Nakuina_
The following narration of the different fishes here given is told
and largely believed in by native fishermen. All may not agree as to
particulars in this version, but the main features are well known
and vary but little. Some of these stories are termed mythical, in
others the truth is never questioned, and together they have a deep
hold on the Hawaiian mind. Further and confirmatory information may
be obtained from fishermen and others, and by visiting the market
the varieties here mentioned may be seen almost daily.
In the olden time certain varieties of fish were tabooed and could
not be caught at all times, being subject to the kapu of Ku-ula, the
fish god, who propagated the finny tribes of Hawaiian waters. While
deep sea fishing was more general, that in the shallow sea, or along
shore, was subject to the restrictions of the konohiki of the land,
and aliis, both as to certain kinds and periods. The sign of the
shallow sea kapu was the placing of branches of the hau tree all along
the shore. The people seeing this token of the kapu respected it, and
any violation thereof in ancient times was said to be punishable by
death. While this kapu prevailed the people resorted to the deep sea
stations for their food supply. With the removal of the hau branches,
indicating that the kapu was lifted, the people fished as they desired,
subject only to the makahiki taboo days of the priest or alii, when
no canoes were allowed to go out upon the water.
The first fish caught by a fisherman, or any one else, was marked
and dedicated to Ku-ula. After this offering was made, Ku-ula's right
therein being thus recognized, they were free from further oblations so
far as that particular variety of fish was concerned. All fishermen,
from Hawaii to Niihau, observed this custom religiously. When the
fishermen caught a large supply, whether by the net, hook, or shell,
but one of a kind, as just stated, was reserved as an offering to
Ku-ula; the remainder was then free to the people.
DEIFIED FISH SUPERSTITION
Some of the varieties of fish we now eat were deified and prayed to
by the people of the olden time, and even some Hawaiians of to-day
labor under like superstition with regard to sharks, eels, oopus,
and some others. They are afraid to eat or touch these lest they
suffer in consequence; and this belief has been perpetuated, handed
down from parents to children, even to the present day. The writer
was one of those brought up to this belief, and only lately has eaten
the kapu fish of his ancestors without fearing a penalty therefor.
STORY OF THE ANAE-HOLO
The anae-holo is a species of mullet unlike the shallow water, or
pond, variety; and the following story of its habit is well known to
any _kupa_ (native born) of Oahu.
The home of the anae-holo is at Honouliuli, Pearl Harbor, at a
place called Ihuopalaai. They make periodical journeys around to
the opposite side of the island, starting from Puuloa and going to
windward, passing successively Kumumanu, Kalihi, Kou, Kalia, Waikiki,
Kaalawai and so on, around to the Koolau side, ending at Laie, and
then returning by the same course to their starting-point. This fish
is not caught at Waianae, Kaena, Waialua, Waimea, or Kahuku because
it does not run that way, though these places are well supplied with
other kinds. The reason given for this is as follows:
Ihuopalaai had a Ku-ula, and this fish god supplied anaes. Ihuopalaai's
sister took a husband and went and lived with him at Laie,
Koolauloa. In course of time a day came when there was no fish to
be had. In her distress and desire for some she bethought herself of
her brother, so she sent her husband to Honouliuli to ask Ihuopalaai
for a supply, saying: "Go to Ihuopalaai, my brother, and ask him for
fish. If he offers you dried fish, refuse it by all means;--do not
take it, because the distance is so long that you would not be able
to carry enough to last us for any length of time."
When her husband arrived at Honouliuli he went to Ihuopalaai and
asked him for fish. His brother-in-law gave him several large bundles
of dried fish, one of which he could not very well lift, let alone
carry a distance. This offer was refused and reply given according to
instruction. Ihuopalaai sat thinking for some time and then told him to
return home, saying: "You take the road on the Kona side of the island;
do not sit, stay, nor sleep on the way till you reach your own house."
The man started as directed, and Ihuopalaai asked Ku-ula to send fish
for his sister, and while the man was journeying homeward as directed
a school of fish was following in the sea, within the breakers. He
did not obey fully the words of Ihuopalaai, for he became so tired
that he sat down on the way; but he noticed that whenever he did so
the fish rested too. The people seeing the school of fish went and
caught some of them. Of course, not knowing that this was his supply,
he did not realize that the people were taking his fish. Reaching home,
he met his wife and told her he had brought no fish, but had seen many
all the way, and pointed out to her the school of anae-holo which was
then resting abreast of their house. She told him it was their supply,
sent by Ihuopalaai, his brother-in-law. They fished, and got all they
desired, whereupon the remainder returned by the same way till they
reached Honouliuli where Ihuopalaai was living. Ever afterward this
variety of fish has come and gone the same way every year to this day,
commencing some time in October and ending in March or April.
Expectant mothers are not allowed to eat of the anae-holo, nor the
aholehole, fearing dire consequences to the child, hence they never
touch them till after the eventful day. Nor are these fish ever
given to children till they are able to pick and eat them of their
own accord.
MYTH OF THE HILU
The hilu is said to have once possessed a human form, but by some
strange event its body was changed to that of a fish. No knowledge of
its ancestry or place of origin is given, but the story is as follows:
Hilu-ula and Hilu-uli were born twins, one a male and the other a
female. They had human form, but with power to assume that of the fish
now known as hilu. The two children grew up together and in due time
when Hilu-uli, the sister, was grown up, she left her brother and
parents without saying a word and went into the sea, and, assuming
her fish form, set out on a journey, eventually reaching Heeia,
Koolaupoko. During the time of her journey she increased the numbers
of the hilu so that by the time they came close to Heeia there was so
large a school that the sea was red with them. When the people of Heeia
and Kaneohe saw this, they paddled out in their canoes to discover
that it was a fish they had never seen nor heard of before. Returning
to the shore for nets, they surrounded the school and drew in so many
that they were not able to care for them in their canoes. The fishes
multiplied so rapidly that when the first school was surrounded and
dragged ashore, another one appeared, and so on, till the people were
surfeited. Yet the fish stayed in the locality, circling around. The
people ate of them in all styles known to Hawaiians; raw, lawalued,
salted, and broiled over a fire of coals.
While the Koolau people were thus fishing and feasting, Hilu-ula,
the brother, arrived among them in his human form; and when he saw
the hilu-uli broiling over the coal fire he recognized the fish form
of his sister. This so angered him that he assumed the form of a
whirlwind and entered every house where they had hilu and blew the
fish all back into the sea. Since then the hilu-uli has dark scales,
and is well known all over the islands.
THE HOU, OR SNORING FISH
The hou lives in shallow water. When fishing with torches on a
quiet, still night, if one gets close to where it is sleeping it
will be heard to snore as if it were a human being. This is a small,
beautifully colored fish. Certain sharks also, sleeping in shallow
water, can be heard at times indulging in the same habit.
There are many kinds of fish known to these islands, and other stories
connected with them, which, if gathered together, would make an
interesting collection of yarns as "fishy" as any country can produce.
THE END
GLOSSARY OF HAWAIIAN WORDS
aaho, p. 142.
ahaaina, feast, p. 150.
aheahea, p. 135.
aholehole, a species of fish.
ahos, small sticks used in thatching, p. 245.
Ahu o Kakaalaneo, the name given to the original feather cloak,
p. 155.
ahupuaa, a small division of a country under the care of a head man.
ahuula, a feather cloak, p. 155.
Ai Kanaka, man eater, p. 191.
aikane, an intimate friend of the same sex, p. 264.
Aina-i ka-kaupo-o-Kane (the land in the heart of Kane), the primeval
home of mankind, p. 17.
Aina kumupuaa a Kane, see Kan-aka-maoli.
Aina lauena a Kane, p. 24.
Aina-wai-akua-a-Kane (the land of the divine water of Kane), the
primeval home of mankind, p. 17.
aipunpuu, chief cook or steward, p. 141.
akaaka laughter, p. 118.
aku, a species of fish, the bonito.
akua, a deity, p. 184.
akule, a species of fish.
ala, a smooth, round stone.
alae, mud-hens, p. 33.
alaea, red earth, of which the body of the first man was made, p. 16.
Alehe-ka-la, sun snarer, p. 32.
alii, chief.
Alii aimoku, sovereign of the land.
aloha, a word betokening greeting or farewell.
Aloha ino oe, eia ihonei paha oe e make ai, he ai mainei Pele,
Compassion great to you! Close here, perhaps, is your death; Pele
comes devouring, p. 40.
Aloha oe! Alas for you! p. 41.
anae-holo, p. 270.
anahulu, a period of ten days.
Ana puhi, eel's cave, p. 188.
ano akua nae, p. 51.
Aole! no! p. 40.
ao poko, short cloud, p. 207.
apapani (or apapane), a scarlet bird, p. 182.
a-pe, a plant having broad leaves of an acrid taste, like kalo,
but stronger.
auki, the ki leaf (Dracæna terminalis), p. 119.
Aumakua, ancestral shades, p. 93; god, p. 220.
aupehu, p. 220.
auwai, watercourse, p. 110.
Auwe ka make! alas, he is dead! p. 176.
awa, the name of a plant of a bitter, acrid taste, from which
an intoxicating drink is made; also the name of the liquor itself,
expressed from the root of the plant.
aweoweo, a species of reddish fish.
Eia o Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama;
ka ia o Lanakila, p. 220.
Elepaio, a small green bird (Chasiempis sandwichensis), p. 125.
ha, the lower stem of leaves when cut from the root, p. 114.
haawe, back-load, p. 126.
haka, a medium devoted to the cult of a god, p. 263.
hala tree (Pandanus odoratissimus), p. 121.
halau, shed, p. 113.
hau, a forest tree--a species of hibiscus; also, the bark of this
tree from which ropes are made.
he ekolu ula o ka la, the third brightness of the sun, p. 204.
hee kupua, wonderful octopus, p. 234.
heiau, temple.
he keehina honua a Kane, p. 15.
he 'lii kahuli, p. 19.
He Lualoa no Na 'lii, a deep pit for the chiefs, p. 241.
he mau anahulu, about thirty days.
He po hookahi, a ao ua pau, in one night, and by dawn it is finished,
p. 109.
He waa halau Alii o ka Moku, the royal vessel, the ark, p. 20.
hiaku, name of a place in the sea beyond the kaiuli, and inside
the kohola, p. 242.
Hi-ka-po-loa, Most Excellent, p. 15
Hilo, the first day (of the new moon), p. 75.
hilu, a species of fish, spotted with various colors, p. 273.
hinahina, leaves of a gray or withered appearance, p. 98.
hinalea, a species of small fish.
hokeo, a fisherman's gourd.
hoku kaolele, a meteor, p. 253.
holua, sled.
honu, sea turtle, p. 183.
hou, a species of fish, p. 274.
hula, drum.
ieie, the leaves of the ie, a decorative vine.
iiwi, a small red bird.
i ka muli o Hea, p. 24.
Ikiki, a summer month--July or August, p. 74.
i kini akua, spirits, angels.
Ikua, a winter month--December or January, p. 74.
i kuhaia, the spittle of the gods, p. 18.
ilalo loa i ka po, p. 18.
ili hau, the bark of the hau tree from which ropes are made, p. 218.
ilio, dog.
i mea ole, nothing.
imu, oven.
iwi kuamoo, the backbone.
ka aina i ka haupo a Kane, p. 24.
ka aina momona a Kane, p. 24.
kaao, legend-bearer, p. 108.
ka holua ana o Kahawali, Kahawali's sliding-place, p. 39.
kahu, keeper, p. 188.
kahuna lapaau, medical priest, p. 53.
Kaiakahinalii, the Flood, p. 20.
Kai a Kahinalii, Sea of Kahinalaa, p. 37.
kai-ula-a-Kane, the Red Sea of Kane, p. 24.
kaiuli, the deep sea.
kai waena, middle post (of a house), p. 223.
Kakelekele, hydropathic cure, p. 126.
kala, a species of fish.
Ka lae o ka ilio, the dog's forehead, p. 240.
Ka lae o ka laau, p. 240.
Kalana-i hau-ola (Kalana with the life-giving dew), the primeval
home of mankind, p. 17.
kalo, the well-known vegetable of Hawaii, a species of Arum
esculentum; Colocasia antiquorum, p. 131.
kamaainas, original inhabitants, p. 140.
kamani tree, Calophyllum inophyllum, p. 72.
kanaka, a man; the general name of men, women, and children of all
classes, in distinction from animals.
Kanaka-maoli, the people living on the mainland of Kane (Aina
kumupuaa a Kane), p. 22.
Kane, sunlight, p. 15.
kanekoa, a deity, p. 184.
Kane-laa-uli, the fallen chief, he who fell on account of the tree,
p. 17.
Kanikau, lamentation, p. 181.
ka one lauena a Kane, p. 24.
kapa, the cloth beaten from the bark of the paper mulberry, also
from the bark of several other trees; hence, cloth of any kind;
clothing generally.
Kapapahanaumoku, the island bearing rock or stratum, p. 49.
ka poe keo keo maoli, p. 22.
kapu, sacred.
kapu-hoano, sacred or holy days, p. 24.
kapuku, the restoration to life of the dead, p. 151.
Ka Punahou, the new spring, p. 37.
Kauakiowao, Mountain Mist, p. 133.
Kauawaahila, Waahila Rain, p. 133.
kau i ka lele, p. 209.
ki-wai-ola-loa-a-Kane, p. 23.
kawelewele, guiding-ropes, p. 115.
Keakeomilu, the liver of Milu, p. 56.
keawemanhili, a deity, p. 184,
Keinohoomanawanui, a sloven, one persistently unclean, p. 88.
Ke po-lua ahi, the pit of fire, inferno, p. 18.
Ke ue nei au ia olua, I grieve for you two, p. 41.
ki, a plant having a saccharine root, the leaves of which are used
for wrapping up bundles of food; the leaves are also used as food
for cattle and for thatching.
kihei, a mantle worn over the shoulders.
kilu, play, or game, p. 127.
koa tree, Acacia koa.
ko'a aina aumakua, fishing-station, p. 229.
ko'a ia, fishing-station.
ko'a ku-ula, p. 227.
ko'a lawaia, fishing-station, p. 222.
koali, same as kowali.
koas, fighting men, p. 157.
koele, a small division of land; hence, a field planted by the
tenants for a landlord; a garden belonging to the chief, but cultivated
by his people, p. 260.
kohola, a reef.
kolea, plover, p. 71.
kona, a severe storm that comes up from the equator, p. 183.
konane, a game like checkers.
Konohiki, feudal lord, a head man with others under him.
konohili, wife of a feudal lord, p. 87.
kou, a large shade tree growing mostly near the sea, p. 161.
kowali, convolvulus vine, a swing made of these vines, p. 46.
Ku, Substance.
ku, arose, p. 24.
kuaha, a stone-paved platform, p. 156.
Ku-Kaua-Kahi, a triad--the Fundamental Supreme Unity, p. 15.
kukini, trained runner.
kuko, to wish, to lust, p. 89.
kukui tree, Aleurites molluccana, p. 88.
Kulu-ipo, the fallen chief, he who fell on account of the tree,
p. 17.
kumukahi, east wind, p. 41.
Kumu-uli, the fallen tree, he who fell on account of the tree, p. 17.
kupa, native born person, p. 271.
Kupapau o Puupehe, Tomb of Puupehe, p. 181.
kupua, demigod, p. 43.
ku-ula, fishing-station.
Lae, cape (of land), p. 148.
la-i leaves, dracæna leaves.
laka loa, p. 216.
lalo puhaka, p. 16.
lama, a forest tree (Maba sandwicensis) which has very hard wood,
p. 258.
lana, floating, p. 20.
lanai, arbor, p. 150.
lau, four hundred, p. 190.
lauele, a species of turnip.
lawalu, to cook meat on the coals wrapped in ki leaves, p. 147.
leho, kauri shell.
lehoula, a species of leho of a red color, a red shell-fish.
lehua tree, Metrosideros polymorpha.
leiomano, shark's tooth weapon, p. 203.
leis, wreaths.
lele, p. 150.
lelekawa, to jump from the rocks into deep water, p. 256.
lele kowali, p. 46.
Lelepua, arrow flight, p. 88.
lepo ula, red earth, of which the body of the first man was made,
p. 16.
lilo ai kona ola a make iho la, p. 55.
limu, sea-moss, p. 242.
Lo Aikanaka, the last of the man-eating chiefs.
lomilomi, to rub or chafe the body.
Lono, Sound.
lua, killing by breaking the bones, p. 142.
Lua o Milu, the nether world, p. 46.
luau, the kalo leaf; boiled herbs; young kalo leaves gathered and
cooked for food.
ma, a syllable signifying accompanying, together, etc., p. 54.
maika, the name of a popular game; also, the stone used for rolling
in that game, p. 157.
mai ka po mia, from the time of night, darkness, chaos, p. 15.
mai, komo mai, p. 78.
maile, Alyxia olivaeformis, p. 120; fine-leaved variety, Maile
laulii, p. 95.
makaha, floodgates, p. 142.
makahelei, drawn eyes, p. 120.
makahiki, the name of the first day of the year, p. 270.
makai, seaward, p. 217.
Makakehau, Misty Eyes, p. 182.
malailua, goats without horns, such as were found on Mauna Loa,
p. 24.
malau, a place in the sea where the water is still and quiet;
a place where the bait for the aku or bonito is found, p. 246.
malos, girdles worn by the males.
mamani, p. 173.
manaiaakalani, p. 218.
mana kupua, miraculous power, p. 215.
manawa ole, in no time, p. 110; in a short time, p. 113.
manienie-akiaki, a medicinal grass of the olden time, p. 135.
manini, a species of fish caught by diving, p. 250.
mano, dam, p. 110.
manohae, a ravenous shark, p. 259.
maoli, a species of banana; the long, dark-colored plantain, p. 150.
mauka, inland.
Milu, inferno.
Moi, sovereign, p. 186.
moi, a species of fish of a white color.
moo, a general name for all lizards, a serpent.
Moo-kapu, sacred lands, p. 210.
mua, p. 258.
Na akua aumakua o ka poe kahuna kalai waa, p. 216.
nae, the farther side, p. 116.
na-u, jessamine, gardenia.
noa, pertaining to the lower class of people, p. 135.
O haehae ka manu, ke ale nei ka wai, p. 95.
ohelo, a species of small reddish berry; the Hawaiian whortleberry,
p. 182.
ohia, native apple.
ohia hemolele, the sacred apple-tree, p. 17.
ohiki-makaloa, long-eyed sand-crabs, p. 70.
ohua, the name given to the young of the manini fish.
Oi-e, Most Excellent, p. 15.
Oio, p. 48.
oio, a species of fish.
oo, digger, p. 52.
oopu, a species of small fish living in fresh water rivers and ponds.
opae, a small fish; a shrimp; a crab.
opihi-koele, a species of shell-fish, p. 224.
opihis, shell-fish, p. 70.
pa, wall, p. 157.
pa, fish-hook, p. 247.
pa hi aku, fish-pearl.
pahoa, stone hatchet.
pahoehoe, smooth, shining lava.
pahonua, place of refuge, p. 156.
pahoola, a remnant, a piece, p. 56.
pahu kaeke, p. 186.
paiula, the royal red kapa of old, p 145.
pakai, an herb used for food in time of scarcity.
pakui, a house joined to a house above--that is, a tower, p. 158.
pala, ripe, soft; also, as a noun, a vegetable used as food in time
of scarcity.
pale, a director, p. 115.
pali, precipice.
Pali-uli (the blue mountain), the primeval home of mankind, p. 17.
palolo, whitish clay, of which the head of the first man was made,
p. 16.
pani, a stoppage, a closing up, that which stops or closes.
papa holua, a flat sled, p. 40.
pa-u, skirt.
pihoihoi loa, p. 206.
pili, the long, coarse grass used in thatching houses, p. 158.
pipipi, p. 54.
po, night, chaos, pp. 15, 49.
poe poi-uhane, spirit catchers, p. 129.
pohaku-ia, fish stone, p. 241.
poi, the paste or pudding which was formerly the chief food of the
Hawaiians, and still is so to a great extent. It is made of kalo,
sweet potatoes, or breadfruit, but mostly of kalo, by baking the above
articles in an underground oven, and then peeling or pounding them,
adding a little water; it is then left in a mass to ferment; after
fermentation, it is again worked over with more water until it has
the consistency of thick paste. It is eaten cold with the fingers.
Po-ia-milu, inferno, p. 18.
Po-kini-kini, inferno, p. 18.
Po-kua-kini, inferno, p. 18.
po o akua, p. 205.
Po-papa-ia-owa, inferno, p. 18.
Po-pau-ole, inferno, p. 18.
popolo, a plant sometimes eaten in times of scarcity, also used as
a medicine.
pouhana, end post (of a house).
poumanu, corner post (of a house), p. 210.
pou o manu, corner post (of a house), p. 223.
pu, head, p. 115.
puaa, a hog, p. 16.
puhala, the hala tree, p. 233.
puhi, eel, sea snake.
puholoholo, to cook (food) by rolling with hot stones in a covered
gourd, p. 135.
puloulou, sign of kapu, p. 119.
puni ka hiamoe, p. 81.
puoa, a burial tower, p. 148.
Reinga, the leaping place, p. 50.
tapa, p. 144.
Ua, rain, p. 169.
ua haki ka pule, p. 208.
ueue, bait, p. 225.
uhae ia, p. 134.
uhu, a species of fish about the size of the salmon, p. 241.
uki, a plant or shrub sometimes used in thatching; a species of
grass, p. 98.
uku, a species of fish.
Ulu kapu a Kane, the breadfruit tabooed for Kane, p. 17.
uo, a part of the process of feather cloak making, p. 155.
uwau, a species of bird; a kind of waterfowl.
waa, canoe, p. 194.
waa halau, see He waa halau Alii o ka Moku.
Wai a Hiku, water of Hiku, p. 44
Waiakoloa, p. 192.
Wai nao, the spittle of the gods, p. 16.
waoke, banana, p. 79.
Wawa ka Menehune i Puukapele, ma Kauai, puohu 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, p. 111.
wiliwili tree, Erythrina monosperma, p. 121.
NOTES
[1] Now the Leper Settlement.
[2] The hill visible from the Lahaina anchorage to the north of
Lahainaluna School, and near to it.
[3] It is not a little remarkable that the progress of Pele, as stated
in this tradition, agrees with geological observation in locating
the earliest volcanic action in this group, on the island of Kauai,
and the latest, on the island of Hawaii.--_Translator._
[4] Ellis's "Polynesian Researches," pp. 365-7.
[5] Dibble's History, p. 99.
[6] An initiatory act, as in the priesthood.
[7] O the four thousand gods,
The forty thousand gods,
The four hundred thousand gods,
The file of gods,
The assembly of gods!
O gods of these woods,
Of the mountain,
And the knoll,
At the water-dam,
Oh, come!
[8] A species of drum made out of a hollowed section of the trunk of a
cocoanut tree and covered over one end with sharkskin. It was generally
used in pairs, one larger than the other, somewhat after the idea of
the bass and tenor drums of civilized nations. One of these drums was
placed on either side of the performer, and the drumming was performed
with both hands by tapping with the fingers. By peculiar variations
of the drumming, known only to the initiated, the performer could
drum out whatever he wished to express in such a way, it is alleged,
as to be intelligible to initiated listeners without uttering a single
syllable with the voice.
[9] Situated beyond Diamond Head.
[10] In Nuuanu Valley.
[11] When the moon is twenty-seven days old.
Hawaiian Yesterdays
_By Dr. Henry M. Lyman_
"Belongs to the small and choice class of books which were written
for the mere joy of calling back days that are past, and with little
thought that other eyes than those of the most intimate friends of the
writer would ever read the pages in which he had set down the memories
of his childhood and youth. In this instance the childhood and youth
were passed among the most unusual surroundings, and the memories
are such as no one born of the present generation can ever hope to
have. Dr. Lyman was born in Hilo in 1835, the child of missionary
parents. With an artistic touch which has placed the sketches just
published among 'the books which are books,' he has given an unequaled
picture of a boyhood lived under tropical skies. As I read on and
on through his delightful pages memories came back to me of three
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Robinson,' and 'Masterman Ready'--and I would be glad to know that
all, old and young, who have enjoyed those immortal tales would take
to their hearts this last idyl of an island."--_Sara Andrew Shafer,
in the N.Y. Times Saturday Review._
"It is a delicious addition to the pleasanter, less serious literature
about Hawaii... A record of the recollections of the first eighteen
years of a boy's life, in Hawaii, where that life was ushered into
being. They are told after the mellowing lapse of half a century,
which has been very full of satisfying labors in an ennobling
profession... Pure boyhood recollections, unadulterated by later visits
to the scenes in which they had their birth"--_The Hawaiian Star_.
"'Hawaiian Yesterdays' is a book you will like to read. Whatever
else it is, every page of it is in its own way literature.... It is
because of this characteristic, the perfect blending of memory and
imagination, that these personal descriptive reminiscences of the
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the times of those marvelous missionary ventures and achievements near
the beginning of the last century, that this book takes its place as
literature."--_Chicago Evening Post._
"Keeping the more serious and sometimes tragic elements in the
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that wonderfully creviced and volcano-studded land are truly marvelous
in their vivid and beautiful portrayal."--_Oregon Journal_.
"If one desires to obtain an impression of the inside of the mission
work which transformed the character of the Sandwich Islanders,
as they used to be known, from heathenism to Christianity, he will
find it in this interesting volume. It is a description of conditions
in the Hawaiian Islands at the time when American missionaries were
establishing their work."--_The Standard_.
"The volume is unique in that it relates to a period about which
American readers have known little."--_Boston Transcript_.
_With numerous illustrations from photographs_
_$2.00 net_
A. C. McClurg & Co., Publishers