HIIAKA RESTORES TO LIFE MANA-MANA-IA-KALU-EA
As they drew near Wailuku, they crossed a sandy plain dotted with
tumuli. At once the captive spirit of Mana-mana-ia-kalu-ea became
restless, as if eager to be free. "We are nearing the place where
rests its body," explained Hiiaka. Wahine-oma'o by soft words and
gentle touch did her best to soothe the perturbed thing.
It might almost be said that the captive spirit of Mana-mana-ia-kalu-ea
was the guide (acting like the magnetic needle to point the way)
to the home where the as-yet uncorrupted body of the girl still lay,
mourned over by her parents.
It was with much prayer and the use of persuasive force that Hiiaka
compelled the seemingly reluctant spirit to reenter its bodily
tenement and to take up its abode there. As it passed from its point
of entrance at the toe up into the chest its progress was marked by a
kindling warmth that gave the assurance that the spirit was resuming
its empiry over the whole body.
The first request made by the girl, on regaining full consciousness,
was that her parents would prepare a feast as a thank-offering to
Hiiaka, her physician, her deliverer. The special articles on which
she was most insistent were luau and baked aoaoa. [87]
When it came to the final dressing of the luau for the table, namely
the stripping off of the outer leafy covering from the scalding
hot mass within--an operation which the girl insisted on doing
with her own newly restored hands--Hiiaka watched her critically;
for the proper etiquette of the function was most punctilious. But
Hiiaka could find no fault with her technique: there was no slip,
no solecism, no blowing on her fingers to relieve the scalding heat,
as she stripped off the wrappings of the bundles.
When the feast was set and all were gathered about the tables, at
Hiiaka's command all bowed their heads with closed eyes and she offered
up her prayer to the gods of heaven. At the conclusion of her prayer,
when they looked, lo, the portion of the feast set apart for the gods
had vanished without leaving a trace behind. On this occasion Hiiaka
was seen to eat of the food that was provided for her. [88]
The line of travel now chosen by Hiiaka was that along the northern
or Koolau side of the island of Maui and led them at first through
a barren stretch of country called a kaha, the food-supply of which
came from a distance. It was here that Wahine-oma'o began to complain
bitterly of hunger and exhaustion from the lack of food, and she
besought Hiiaka to intercede with the people of a neighboring fishing
village to give them something to eat.
"How is this, that you are a-hungered so soon after the feast of which
you have partaken? This is a kaha," said Hiiaka, "and you must know
that food does not grow in this place. They have only fish from the
sea. Nevertheless, I will venture the request." This she did in the
language of song:
Ke kahulihuli a ka papa o Wailuku;
He ole ke kaha kuai ai, e:
Ho-mai he ai;
Ho-mai ana ua ai, e!
TRANSLATION
As trembles the plank at Wailuku
(So trembles the fate of the king):
There's no market where to buy meat;
Give the stranger, then, something to eat:
Give us, I pray, of your meat.
Some of the people derided them, saying, "Mahaoi!"--what
impudence! Others, with kindness in their tones, explained, "This is
a barren place; and all of our food comes from a great distance." The
churlish ones, however, kept up their taunts: "You won't get any
food in this place. Go up there;" and they pointed in the direction
of Iao valley, where was the residence of King Ole-pau.
During the whole of the day, while tramping through this region,
Hiiaka had observed from time to time a ghostly object flitting
across the plain within hearing distance and in a direction parallel
to their course. Though this spirit was not visible to ordinary
mortal eye, Hiiaka recognized it as the second soul of Ole-pau,
the very chief to whom the people of the fishing village had bid her
make her appeal for food. Hiiaka, putting two and two together, very
naturally came to the conclusion that this vagrant kino wailua was,
in the last resort, responsible for this denial of hospitality to
herself and her companion. Acting on this conclusion, Hiiaka made a
captive of the vagrant soul and determined to hold it as a hostage
for the satisfaction of her reasonable demands.
On coming within speaking distance of the house where lived the woman
Wai-hinano, who ostentatiously played the part of kahu and chief
adviser to Ole-pau, Hiiaka made known her wish, concluding her appeal
with ominous threats against the life of the king, in case her demands
were not met:
E Wai-hinanano, wahine a ka po'ipo'i, [89] e,
Ua make ke alii, [90] ka mea nona nei moku.
He pua'a kau [91] ka uku no Moloka'i;
He ilio lohelohe [92] Lana'i;
A pale ka A-a ka Kanaloa; [93]
He puo'a kai Molokini:
Huli ka ele [94] o na Hono;
Haki kepakepa na moku;
Pa'iauma [95] ka aina;
Uwé kamali'i, uwé ka hanehane--
Ke uwé la i ka pili, [96]
I ke kula o Ka-ma'o-ma'o; [97]
Ka'a kumakena o Maui, e!
Ia wai Maui?
TRANSLATION
O Waihinano, thou soul-grabber,
Dead is the king of this island;
Moloka'i shall offer a boar;
Lana'i's a half-baked dog;
Kanaloa fends off the A-a;
Molokini buffets the waves.
The ship of state turns turtle:
What wailing and beating of breast!
Wild anguish of child and of ghost
O'er the sandy plain of Kama'o.
The districts are frenzied with grief--
Tearing of hair and breaking of teeth--
One wail that lifts to heaven.
Who shall be heir to this Maui land?
To this the sorceress, Waihinano, answered pertly:
Ia Ole-pau, ia ka Lani, ke Alii,
Ka-uhi-lono-honua;
O Ka-uhi-kapu ia a Kama,
A Kama-lala-walu:
O ke alii kahiko i hanau ia ai a Kiha--
O Ka-ula-hea nui o ka Lani:
Iaia Maui.
TRANSLATION
To Ole-pau, the heavenly, the King,
In line from deep-rooted Kauhi--
Sacred Kauhi of Kama was he--
Kama, the sire of eight branches--
Of the ancient stock of Kiha,
And Ka-ula-hea, the great king:
Maui belongs to him.
To this Hiiaka retorted:
Ua make ia:
Ke ha'i mai nei na Wahine
I ka Hikina La ma Puna,
O na Wahine i ka La o Ha'eha'e,
O na Wahine i ka La o Ku-ki'i,
Ako lehua o Kua-o-ka-la,
Walea wai o ka Milo-holu,
Kui pua lei o Ma-li'o--
O Pele-honua-mea i ka Lua;
O Hiiaka i ka alawa maka o Wakea:
Ke i mai nei Haumea,
He kalawa ka ma'i a puni:
Ua make!
TRANSLATION
The sentence of death is affirmed
By the women--the gods--who tend
On the rising Sun of Puna,
Are Sun-guards at Ha'e-ha'e,
Pluck lehua-bloom at Kuki'i,
Rejoice in the stream Milo-holu
String the flower-wreaths of Mali'o--
Confirmed by Pele, God of the Pit--
Once heir to the sacred South-land,
And by Hiiaka, her shadow,
Gleam shot from the eye of Wakea.
Thus saith the goddess Haumea:
Great torment, fever and swelling
Shall scorch and rack him to death!
The woman Wai-hinano replied to Hiiaka with great spirit and temper:
Aole e make ku'u alii ia oe:
Ke hoole mai nei na 'kua wahine o ia nei,
O Ha-pu'u, [98] laua o Ka-lei-hau-ola,[98]
O na 'kua nana i lapu Hawaii a puni:
Oia ho'i ka i a ke Akua:
Ke hoole mai nei, aole e make!
TRANSLATION
My king shall not die by your arts:
His witch-gods deny you the power--
Ha-pu'u and Ka-lei-hau-ola;--
They peopled Hawaii with ghosts:
The voice of the gods, the king's gods,
Declares that he shall not die!
The situation was peculiar: while Ka-ula-hea (in the narrative
sometimes called Ole-pau) lay asleep, his second soul, kino wailua,
deserting its post of duty as life-guard over the bodily tenement,
had stolen away in pursuit of its own pleasures. It was this very
kino wailua that Hiiaka had seen flanking her own route, as it flitted
through the fields, and which she had caught and now held fast in her
hand like a fluttering moth, a hostage answerable for his misbehaviour
and disregard of the rites of hospitality. Its possession gave Hiiaka
complete power over the life of the king. It was no empty vaunt when
Hiiaka again declared in song:
Aohe kala i make ai;
Ua pu-á ia na iwi;
Ua akua [99] ka ai a ka ilo!
TRANSLATION
King death has gripped him ere this;
His bones already are bundled;
The worms--they batten like gods!
While Wai-hinano was listening to these awful words of Hiiaka she was
dumbfounded by the tidings that Ka-ula-hea had waked from seemingly
peaceful sleep in great perturbation, and that he had been seized
with the most alarming and distressful symptoms. In her distraction
and rage she still maintained a defiant attitude:
Aohe make ku'u alii ia oe!
Ke hoole mai nei na akua kane o ia nei,
O Ke-olo-ewa [100] nui a Kama-ua, [101]
He mana, he úi-úi, a-á,
He ana leo no ke Alii,
E ai ana i ka pua'a o Ulu-nui, [102]
I ka lalá Me-ha'i-kana, [103]
Hoole o Uli, akua o ia nei,
E hoole mai ana, aohe e make!
TRANSLATION
My lord shall succumb not to you!
The gods of the King affirm it--
Olo-ewa, son of the Rain-god,
Gifted with power and with counsel,
His voice rings out clear for the King:
He shall eat the fat of the swine,
Pluck the fruit of the bread-tree: Uli,
A god ever true to the king,
Declares that he shall not die.
After each incantation that Hiiaka had uttered against Ka-ula-hea
that king's disorder had flared up in more alarming proportions,
and he cried out in agony and despair. But it was equally true that
just as often as Wai-hinano had uttered her assurances that his
trouble was but a trivial indisposition and that the male and female
deities--above named--stood on his side and would not let him die,
his courage had revived, he had felt a wave of healing influence pass
through him and relief had come.
In explanation of this see-saw of hope and despair, sickness
and relief, let it be stated that the two goddesses Ha-pu'u and
Ka-lei-hau-ola and the two male deities Ke-olo-ewa and Kama-ua, to whom
Wai-hinano had appealed by name as staunch friends of Ka-ula-hea,
were, in fact, allies, or, more properly speaking, partizans of
Pele and, therefore, subject to the call of Hiiaka. The kahuna
Kaua-kahi-ma-hiku-lani who had charge of the case of Ka-ula-hea derived
his power as a kahuna from these very same gods; but he well knew that
if there was a conflict of interests the commands of Hiiaka would have
to be carried out. As for the gods and goddesses above named, they,
of course, knew their own position and that, as between Ka-ula-hea
and Hiiaka, their service must be rendered to the latter. Willing
enough they were, however, in return for the offerings laid on their
altars, to feed the hopes of the sick man by temporary relief of his
sharpest agonies.
As if this tangle of motives were not enough, the affair was yet
further complicated by the appearance of Kapo--sister, or aunt of
Hiiaka--on the scene, who came not only as an interested spectator
but as a friend of king Ka-ula-hea. Her power to intervene was, of
course, handicapped by the same limitations that touched the other
gods and goddesses. She had the good sense to retire from the scene
before things came to a critical pass.
Meanwhile messengers are flying about, seeking or bringing assurance
of relief and restoration to health to the king. Hiiaka saw that
the time had come for decisive action. She went close up to the
great stone Paha-lele that still lies in the road near Wai-he'e and,
before smiting against the rock the soul she held captive in her hand,
she uttered the following kau:
E Kaua-kahi-ma-hiku-lani ma, e,
A pala ka hala haalei ma ke kaha o Maka-o-kú;
Haawi pauku oko'a me ko ha'i kini.
He aloha ole no o Kaua-kahi-ma-hiku-lani ma
I ka anaaná ia Ole-pau, e.
Lapu Ole-pau, e:
Ua akua ka ai a ka ilo!
She pauses for a moment, then continues:
Anu Wai-he'e i ka makani Kili-o'opu;
He i'a iki mai ke kele honua [104] o Wailuku,
Mai ke kila o Pa-ha'a-lele la, e.
Ha'alele ke ea o Ole-pau;
Ua pokaka'a ka uhane,
Ua kaalo ia Milu.
TRANSLATION
O Kau-akahi-ma-hiku-lani,
You cast away the wilted fruit,
And with it the fortunes of many:
'Twas an act of unlove, that of yours--
To hurl this prayer-shaft at Ole-pau:
He'll become but a houseless ghost;
The maggots shall batten like gods.
Waihe'e crouches in the cold blast
Of the raging Kili-o'opu.
This atom soul I plucked from the grave,
From a fastness desolate now:
The spirit flits from Ole-pau,
Goes down the steep to destruction,
To the somber caverns of Milu.
With this she dashed the captive soul against the rock, and that was
the end of Ka-ula-hea.
There was something in the manner of Hiiaka as she called the name of
the kahuna Kau-akahi that chilled the courage of the group of sorcery
gods. They saw that their game was played out, and they sneaked away
and hid themselves.