XXIII: Kaneaukai

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.

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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.

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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

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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

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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.

XXII: Aiai, son of Ku-ula

XXII: AIAI, SON OF KU-ULA
PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII
TRANSLATED FROM MOKE MANU BY M. K. NAKUINA

AFTER the death of the King of Hana, Aiai left the people of Haneoo catching hinalea and went to Kumaka, a place where fresh water springs out from the sand and rocks near the surf of Puhele, at Hamoa, where lay a large, long stone in the sea. This stone he raised upright and also placed others about the water spring, and said to his friend: "To-day I name this stone Ku-a-lanakila, for I have triumphed over my enemies; and I hereby declare that all fishes, crabs, and sea-moss shall return again in plenty throughout the seas of Hana, as in the days when my parents were living in the flesh at Lehoula."

From the time Aiai raised this stone, up to the present generation, the story of Ku-ula and Aiai is well preserved, and people have flocked to the place where the stone stands to see it and verify the tradition. Some kahunas advise their suffering patients to pay a visit to the stone, Ku-lanakila, with some offerings for relief from their sickness and also to bathe in the spring of Kumaka and the surf of Puhele. This was a favorite

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spot of the kings and chiefs of the olden times for bathing and surf-riding, and is often referred to in the stories and legends of Hawaii-nei. This was the first stone raised by Aiai, and established as a ku-ula at Hamoa; and the old people of Hana attributed to its influence the return of the fish to their waters.

After Aiai's practice of his father's instructions and the return of the fishes, his fame spread throughout the district, and the people made much of him during his stay with them.

A great service wrought by Aiai during his boyhood was the teaching of his friend and his friend's parents how to make the various nets for all kinds of fishing. He also taught them to make the different kinds of fishing lines. When they were skilled in all these branches of knowledge pertaining to fishing, he called the people together, and in their presence declared his friend to be the head fisherman of Hana, with full control of all the stations (ko’a ia) he had. established. This wonder-working power second to none, possessed by Aiai, he now conferred on his friend, whereby his own name would be perpetuated and his fame established all over the land.

The first ko’a ia (fishing ground, or station) where Aiai measured the depth of the sea is near Aleamai, his birthplace, and is called Kapukaulua, where he hooked and killed the eel Koona. It is a few miles from the shore to the southeast of the rocky islet called Alau. The second station he established was at a spot about a mile from Haneoo and Hamoa which was for the kala, palani, nanue, puhi, and ula. These

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varieties of fish are not caught by nets, or with the hook, but in baskets which are filled with bait and let down in the deep sea.

The third station, which he named Koauli, was located out in the deep sea for the deep sea fishes, the depth ranging about two hundred fathoms. This is the ko’a that fishermen have to locate by certain shore bearings, lest a mistake be made as to the exact spot and the bottom be found rocky and the hooks entangle in the coral. In all the stations Aiai located there are no coral ledges where the fisherman's hook would catch, or the line be entangled; and old Hawaiians commended the skill of such locations, believing that the success of Aiai's work was due to his father's influence as an ocean deity.

At one time Aiai went over to the bay of Wananalua, the present port of Hana, with its noted hill of Kauiki and the sandy beach of Pueokahi. Here he made and placed a ku-ula, and also placed a fish stone in the cliff of Kauiki whereon is the ko’a known as Makakiloia. And the people of Hana give credit to this stone for the frequent appearance of the akule, oio, moi, and other fishes in their waters.

Aiai's good work did not stop at this point; proceeding to Honomaele he picked up three pebbles at the shore and, going into the sea, out beyond the breaking surf, he placed them there. In due time these three pebbles gathered others together and made a regular ridge; and when this was accomplished, the aweoweo gathered from the far ocean to this ridge of pebbles for rest; whereupon the people came with net,

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hook, and line, and caught them as they desired. The writer witnessed this in 1845 with his own eyes. This ko’a for aweoweo is still there, but difficult to locate, from the fact that all the old residents are gone--either dead or moved away.

He next went over to Waiohue, Koolau, where he placed a stone on a sharp rocky islet, called Paka, whereon a few puhala grow. It is claimed that during the season of the kala, they come in from the ocean, attracted to this locality by the power of this stone. They continue on to Mokumana, a cape between Keanae and Wailuanui. They come in gradually for two days, and on the third day of their reaching the coast, at the pali of Ohea, is the time and place to surround them with nets. In olden times while the fishermen were hauling in their nets full of kala into the canoes, the akule and oio also came in numbers at the same time, making it impossible to catch all in one day; and as there were so many gathered in the net it took them a day and a night before they could care for their draught, which yielded so many more than could be made use of that they were fed to the pigs and dogs. The kala of Ohea is noted for its fatness and fine flavor. Few people are now living there, and the people who knew all about this are dead; but the stone that Aiai placed on that little island at Waiohue is still there.

Aiai stayed there a few days and then returned to Hana and lived at his birthplace quite a length of time till he was a man grown. During this period he was teaching his art of fishing in all its forms; and when

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he was satisfied the people were proficient, he prepared to visit other places for like service. But before leaving, Aiai told his friend to go and kill the big hee kupua (wonderful octopus) in the deep sea, right out of Wailuanui, Koolau, and he consented.

When the canoes were made ready and drawn to the beach and the people came prepared to start, Aiai brought the hokeo (fishing gourd), where the leho (kauri shell) that Ku-ula his father gave him was kept, and gave it to his friend. This shell is called lehoula, and the locality at Hana of that name was called after it.

Then the canoes and people sailed away till they got out along the palis near Kopiliula, where they rested. Aiai was not with the party, but overlooked their operations from the pali of Puhiai. While they rested, preparation for the lowering of the leho was being made, and when ready, Aiai's friend called on Ku-ula and Hina for the assistance of their wonderful powers. When he was through, he took off the covering of the gourd and took out the leho, which had rich beautiful colors like the rainbow, and attaching it to the line, he lowered it into the sea, where it sent out rays of a fiery light. The hee was so attracted by its radiance that it came out of its hole and with its great arms, which were as long and large as a full-grown cocoanut tree, came up to the surface of the water and stood there like a cocoanut grove. The men were frightened, for it approached and went right into the canoes with the intention of destroying them and the men and capturing the leho; but it failed, because Aiai's friend, with his skill and power, had provided himself with a stone,

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which, at the proper time, he shoved into the head of the squid; and the weight of the stone drew it down to the bottom of the sea and kept it there, and being powerless to remove the stone, it died. The men seized and cut off one of the arms, which was so big that it loaded the canoes down so that they returned to Hana. When the squid died, it turned to stone. It is pointed out to-day just outside of Wailuanui, where a stone formation resembles the body of a squid and the arms, with one missing.

When Aiai saw from the pali that his friend was successful in killing the hee, he returned to Hana unseen, and in a short while the canoes arrived with its arm, which was divided among the people according to the directions of Aiai.

When Aiai saw that his friend and others of Hana were skilled in 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

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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

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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.

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Thus was performed the good work of Aiai in establishing ku-ula stations and fish stones 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,

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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 Kaunakakai. 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

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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

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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.

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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

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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.)

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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 chiefess, 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 chiefess 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."

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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

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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 O 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

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conscious that it was Aiai his father, therefore he went there and Aiai showed him the place of the pa (fishhook) 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

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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:

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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.

XXI: Ku-ula, the Fish God of Hawaii

XXI: KU-ULA, THE FISH GOD OF HAWAII
TRANSLATED FROM MOKE MANU BY M. K. NAKUINA

THE story of Ku-ula, considered by ancient Hawaiians as the deity presiding over and controlling the fish of the sea,--a story still believed by many of them to-day,--is translated and somewhat condensed from an account prepared by a recognized legendary bard of these islands. The name of Ku-ula is known from the ancient times on each of the islands of the Hawaiian group, and the writer gives the Maui version as transmitted through the old people of that island.

Ku-ula had a human body, and was possessed with wonderful or miraculous power (mana kupua) in directing, controlling, and influencing all fish of the sea, at will.

Leho-ula, in the land of Aleamai, Hana, Maui, is where Ku-ula and Hina-pu-ku-ia lived. Nothing is known of their parents, but tradition deals with Ku-ula, his wife, their son Ai-ai, and Ku-ula-uka, a younger brother of Ku-ula. These lived together for a time at Leho-ula, and then the brothers divided their work between them, Ku-ula-uka choosing farm work, or work pertaining to the land, from the seashore to the mountain-top, while Ku-ula--known also

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as Ku-ula-kai--chose to be a fisherman, with such other work as pertained to the sea, from the pebbly shore to ocean depths. After this division Ku-ula-uka went up in the mountains to live, and met a woman known as La-ea--called also Hina-ulu-ohia--a sister of Hina-pu-ku-ia, Ku-ula's wife. These sisters had three brothers, named Moku-ha-lii, Kupa-ai-kee, and Ku-pulu-pulu-i-ka-na-hele. This trio were called by the old people the gods of the canoe-making priests--"Na akua aumakua o ka poe kahuna kalai waa."

While Ku-ula and his wife were living at Leho-ula he devoted all his time to his chosen vocation, fishing. His first work was to construct a fish-pond handy to his house but near to the shore where the surf breaks, and this pond he stocked with all kinds of fish. Upon a rocky platform he also built a house to be sacred for the fishing kapu which he called by his own name, Ku-ula.

It is asserted that when Ku-ula made all these preparations he believed in the existence of a God who had supreme power over all things. That is why he prepared this place wherein to make his offerings of the first fish caught by him to the fish god. From this observance of Ku-ula all the fish were tractable (laka loa) unto him; all he had to do was to say the word, and the fish would appear. This was reported all over Hana and when Kamohoalii the King (who was then living at Wananalua, the land on which Kauiki Hill stands) heard of it, he appointed Ku-ula to be his head fisherman. Through this pond, which was well stocked with all kinds of fish, the King's

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table was regularly supplied with all rare varieties, whether in or out of season. Ku-ula was his mainstay for fish-food and was consequently held in high esteem by Kamohoalii, and they lived without disagreement of any kind between them for many years.

During this period the wife of Ku-ula gave birth to a son, whom they called Aiai-a-Ku-ula (Aiai of Ku-ula). The child was properly brought up according to the usage of those days, and when he was old enough to care for himself an unusual event occurred.

A large puhi (eel), called Koona, lived at Wailau, on the windward side of the island of Molokai. This eel was deified and prayed to by the people of that place, and they never tired telling of the mighty things their god did, one of which was that a big shark came to Wailau and gave it battle, and during the fight the puhi caused a part of the rocky cliff to fall upon the shark, which killed it. A cave was thus formed, with a depth of about five fathoms; and that large opening is there to this day, situate a little above the sea and close to the rocky fort where lived the well known Kapepeekauila. This puhi then left its own place and came and lived in a cave in the sea near Aleamai, called Kapukaulua, some distance out from the Alau rocks. It came to break and rob the pond that Ku-ula had built and stocked with fish of various kinds and colors, as known to-day.

Ku-ula was much surprised on discovering his pond stock disappearing, so he watched day and night, and at last, about daybreak, he saw a large eel come in through the makai (seaward) wall of the pond. When

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he saw this he knew that it was the cause of the loss of his fish, and was devising a way to catch and kill it; but on consulting with his wife they decided to leave the matter to their son Aiai, for him to use his own judgment as to the means by which the thief might be captured and killed. When Aiai was told of it he sent word to all the people of Aleamai and Haneoo to make ili hau ropes several lau fathoms in length; and when all was ready a number of the people went out with it in two canoes, one each from the two places, with Aiai-a-Ku-ula in one of them. He put two large stones in his canoe and held in his hands a fisherman's gourd (hokeo), in which was a large fishhook called manaiaakalani.

When the canoes had proceeded far out he located his position by landmarks; and looking down into the sea, and finding the right place, he told the paddlers to cease paddling. Standing up in the canoe and taking one of the stones in his hands he dived into the sea. Its weight took him down rapidly to the bottom, where he saw a big cave opening right before him, with a number of fishes scurrying about the entrance, such as uluas and other deep sea varieties. Feeling assured thereby that the puhi was within, he arose to the surface and got into his canoe. Resting for a moment, he then opened the gourd and took out the hook manaiaakalani and tied the hau rope to it. He also picked up a long stick and placed at the end of it the hook, baited with a preparation of cocoanut and other substances attractive to fishes. Before taking his second dive he arranged with those on the canoe as to the signs to them of his

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success. Saying this, he picked up the other stone and dived down again into the sea; then, proceeding to the cave, he placed the hook in it, at the same time murmuring a few incantations in the name of his parents. When he knew that the puhi was hooked he signalled, as planned, to tell those on the canoe of his success. In a short while he came to the surface, and entering the canoe they all returned to shore, trailing the rope behind. He told those in the canoe from Haneoo to paddle thither and to Hamoa, and to tell all the people to pull the puhi; like instructions were given those on the Aleamai canoe for their people. The two canoes set forth on their courses to the landings, keeping in mind Aiai's instructions, which were duly carried out by the people of the two places; and there were many for the work.

Then Aiai ascended Kaiwiopele Hill and motioned to the people of both places to pull the ropes attached to the hook on the mouth of the puhi. It was said that the Aleamai people won the victory over the much greater number from the other places, by landing the puhi on the pahoehoe stones at Lehoula. The people endeavored to kill the prize, but without success till Aiai came and threw three ala stones at it and killed it. The head was cut off and cooked in the imu (oven). The bones of its jaw, with the mouth wide open, are seen to this day at a place near the shore, washed by the waves,--the rock formation at a short distance having such a resemblance.

Residents of the place state that all ala stones near where the imu was made in which the puhi was baked

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do not crack when heated, as they do elsewhere, because of the imu heating of that time. It is so even to this day. The backbone (iwi kuamoo) of this puhi is still lying on the pahoehoe where Aiai killed it with the three ala stones,--the rocky formation, about thirty feet in length, exactly resembling the backbone of an eel. The killing of this puhi by Aiai gave him fame among the people of Hana. Its capture was the young lad's first attempt to follow his father's vocation, and his knowledge was a surprise to the people.

After this event a man came over from Wailau, Molokai, who was a kahu (keeper) of the puhi. He dreamed one night that he saw its spirit, which told him that his aumakua (god) had been killed at Hana, so he came to see with his own eyes where this had occurred. Arriving at Wananalua he was befriended by one of the retainers of Kamohoalii, the King of Hana, and lived there a long time serving under him, during which time he learned the story of how the puhi had been caught and killed by Aiai, the son of Ku-ula and Hinapukuia, whereupon he sought to accomplish their death.

Considering a plan of action, he went one day to Ku-ula, without orders, and told him that the King had sent him for fish for the King. Ku-ula gave him but one fish, an ulua, with a warning direction, saying, "Go back to the King and tell him to cut off the head of the fish and cook it in the imu, and the flesh of its body cut up and salt and dry in the sun, for 'this is Hana the aupehu land; Hana of the scarce fish; the fish Kama; the fish of Lanakila.' (Eia o Hana la he aina

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aupehu; o Hana keia i ka ia iki; ka ia o Kama; ka ia o Lanakila)."

When the man returned to the King and gave him the fish, the King asked: "Who gave it to you?" and the man answered:

"Ku-ula."

Then it came into his head that this was his chance for revenge, so he told the King what Ku-ula had said but not in the same way, saying: "Your head fisherman told me to come back and tell you that your head should be cut from your body and cooked in the imu, and the flesh of your body should be cut up and salted and dried in the sun."

The King on hearing this message was so angered with Ku-ula, his head fisherman, that he told the man to go and tell all his konohikis (head men of lands with others under them) and people, to go up in the mountains and gather immediately plenty of firewood and place it around Ku-ula's house, for he and his wife and child should be burned up.

This order of the King was carried out by the konohikis and people of all his lands except those of Aleamai. These latter did not obey this order of the King, for Ku-ula had always lived peaceably among them. There were days when they had no fish, and he had supplied them freely.

When Ku-ula and his wife saw the people of Hana bringing firewood and placing it around the house they knew it foreboded trouble; so Ku-ula went to a place where taro, potatoes, bananas, cane, and some gourds were growing. Seeing three dry gourds on the vine,

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he asked the owner for them and was told to take them. These he took to his house and discussed with his wife the evil day to come, and told Aiai that their house would be burned and their bodies too, but not to fear death nor trouble himself about it when the people came to shut them in.

After some thinking Ku-ula remembered his giving the ulua to the King's retainer and felt that he was the party to blame for this action of the King's people. He had suspected it before, but now felt sure; therefore he turned to his son and said: "Our child, Aiai-a-Ku-ula, if our house is burned, and our bodies too, you must look sharp for the smoke when it goes straight up to the hill of Kaiwiopele. That will be your way out of this trouble, and you must follow it till you find a cave where you will live. You must take this hook called manaiaakalani with you; also this fish-pearl (pa hi aku), called Kahuoi; this shell called lehoula, and this small sandstone from which I got the name they call me, Ku-ula-au-a-Ku-ulakai. It is the progenitor of all the fish in the sea. You will be the one to make all the ku-ulas from this time forth, and have charge also of making all the fishing stations (ko’a lawaia) in the sea throughout the islands. Your name shall be perpetuated and those of your parents also, through all generations to come, and I hereby confer upon you all my power and knowledge. Whenever you desire anything call, or ask, in our names, and we will grant it. We will stand up and go forth from here into the sea and abide there forever; and you, our child, shall live on the land here without worrying about anything that

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may happen to you. You will have power to punish with death all those who have helped to burn us and our house. Whether it be king or people, they must die; therefore let us calmly await the calamity that is to befall us."

All these instructions Aiai consented to carry out from first to last, as a dutiful son.

After Ku-ula's instructions to his son, consequent upon the manifestations of coming trouble, the King's people came one day and caught them and tied their hands behind their backs, the evil-doer from Molokai being there to aid in executing the cruel orders of Kamohoalii resulting from his deceitful story. Upon being taken into their house Ku-ula was tied to the end post of the ridge pole (pouhana), the wife was tied to the middle post (kai waena) of the house, and the boy, Aiai, was tied to one of the corner posts (pou o manu). Upon fastening them in this manner the people went out of the house and barricaded the doorway with wood, which they then set on fire. Before the fire was lit, the ropes with which the victims were tied dropped off from their hands. Men, women, and children looked on at the burning house with deep pity for those within, and tears were streaming down their cheeks as they remembered the kindness of Ku-ula during all the time they had lived together. They knew not why this family and their house should be burned in this manner.

When the fire was raging all about the house and the flames were consuming everything, Ku-ula and his wife gave their last message to their son and left him.

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[paragraph continues] They went right out of the house as quietly as the last breath leaves the body, and none of the people standing there gazing saw where, or how, Ku-ula and his wife came forth out of the house. Aiai was the only one that retained material form. Their bodies were changed by some miraculous power and entered the sea, taking with them all the fish swimming in and around Hana. They also took all sea-mosses, crabs, crawfish, and the various kinds of shellfish along the seashore, even to the opihi-koele at the rocky beach; every edible thing in the sea was taken away. This was the first stroke of Ku-ula's revenge on the King and the people of Hana who obeyed his mandate; they suffered greatly from the scarcity of fish.

When Ku-ula and his wife were out of the house they three gourds exploded from the heat, one by one, and all those who were gazing at the burning house believed the detonations indicated the bursting of the bodies of Ku-ula, his wife, and child. The flames shot up through the top of the house, and the black smoke hovered above it, then turned toward the front of Kaiwiopele Hill. The people saw Aiai ascend through the flames and walk upon the smoke toward the hill till he came to a small cave that opened to receive and rescue him.

As Aiai left the house it burned fiercely, and, carrying out the instructions of his father he called upon him to destroy by fire all those who had caught and tied them in their burning house. As he finished his appeal he saw the rippling of the wind on the sea and a misty rain coming with it, increasing as it came

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till it reached Lehoula, which so increased the blazing of the fire that the flames reached out into the crowd of people for those who had obeyed the King. The man from Molokai, who was the cause of the trouble, was reached also and consumed by the fire, and the charred bodies were left to show to the people the second stroke of Ku-ula's vengeance. Strange to say, all those who had nothing to do with this cruel act, though closer to the burning house, were uninjured; the tongues of fire reached out only for the guilty ones. In a little while but a few smouldering logs and ashes were all that remained of the house of Ku-ula. Owing to this strange action of the fire some of the people doubted the death of Ku-ula and his wife, and much disputation arose among them on the subject.

When Aiai walked out through the flames and smoke and reached the cave, he stayed there through that night till the next morning, then, leaving his hook, pearl shell, and stone there, he went forth till he came to the road at Puilio, where he met several children amusing themselves by shooting arrows, one of whom made friends with him and asked him to his house. Aiai accepted the invitation, and the boy and his parents treating him well, he remained with them for some days.

While Aiai was living in their house the parents of the boy heard of the King's order for all the people of Hana to go fishing for hinalea. The people obeyed the royal order, but when they went down to the shore with their fishing baskets they looked around for the usual bait (ueue), which was to be pounded up and put

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into the baskets, but they could not find any, nor any other material to be so used, neither could they see any fish swimming around in the sea. "Why?" was the question. Because Ku-ula and his wife had taken with them all the fish and everything pertaining to fishing. Finding no bait they pounded up limestone and placed it in the baskets and swam out and set them h in the sea. They watched and waited all day, but in vain, for not a single hinalea was seen, nor did any enter the baskets. When night came they went back empty-handed and came down again the next day only to meet the same luck. The parents of the boy who had befriended Aiai were in this fishing party, in obedience to the King's orders, but they got nothing for their trouble. Aiai, seeing them go down daily to Haneoo, asked concerning it, and was told every thing so he bade his friend come with him to the cave where' he had stayed after his father's house was burned. Arriving there he showed the stone fish god, Pohaku-muone, and said: "We can get fish up here from this stone without much work or trouble."

Then Aiai picked up the stone and they went down; to Lehoula, and setting it down at a point facing the pond which his father had made he repeated these words: "O Ku-ula, my father; O Hina, my mother, I place this stone here in your name, Ku-ula, which action will make your name famous and mine too, your son; the keeping of this ku-ula stone I give to my friend, and he and his offspring hereafter will do and act in all things pertaining to it in our names."

After saying these words he told his friend his duties

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and all things to be observed relative to the stone and the benefits to be derived therefrom as an influencing power over such variety of fish as he desired. This was the first establishment of the ko’a ku-ula on land,--a place where the fisherman was obliged to make his offering of the first of his catch by taking two fishes and placing them on the ku-ula stone as an offering to Ku-ula. Thus Aiai first put in practice the fishing oblations established by his father at the place of his birth, in his youth, but it was accomplished only through the mana kupua of his parents.

When Aiai had finished calling on his parents and instructing his friend, there were seen several persons walking along the Haneoo beach with their fishing baskets and setting them in the sea, but catching nothing. At Aiai's suggestion he and his friend went over to witness this fishing effort. When they reached the fishers Aiai asked them, "What are those things placed there for?"

They answered, " Those are baskets for catching hinaleas, a fish that our King, Kamohoalii, longs for, but we cannot get bait to catch the fish with."

"Why is it so? " asked Aiai.

And they answered, "Because Ku-ula and his family are dead, and all the fish along the beach of Hana are taken away."

Then Aiai asked them for two baskets. Having received them, he bade his friend take them and follow him. They went to a little pool near the beach, and setting the baskets therein, he called on his parents for hinaleas. As soon as he had finished, the fish

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were seen coming in such numbers as to fill the pool, and still they came. Aiai now told his friend to go and fetch his parents and relatives to get fish, and to bring baskets with which to take home a supply; they should have the first pick, and the owners of the baskets should have the next chance. The messenger went with haste and brought his relatives as directed. Aiai then took two fishes and gave them to his friend to place on the ko’a they had established at Lehoula for the ku-ula. He also told him that before the setting of the sun of that day they would hear that King Kamohoalii of Hana was dead, choked and strangled 4 to death by the fish. These prophetic words of Aiai came true.

After Aiai had made his offering, his friend's parents came to where the fish were gathering and were told to take all they desired, which they did, returning home happy for the liberal supply obtained without trouble. The owners of the baskets were then called and told to take all the fish they wished for themselves and for the King. When these people saw the great supply they were glad and much surprised at the success of these two boys. The news of the reappearing of the fish spread through the district, and the people flocked in great numbers and gathered hinaleas to their satisfaction, and returned to their homes with rejoicing. Some of those who gave Aiai the baskets returned with their bundles of fish to the King. When he saw so many of those he had longed for he became so excited that he reached out and picked one up and put it in his mouth, intending to eat it; but instead the

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fish slipped right into his throat and stuck there. Many tried to reach and take it out, but were unable, and before the sun set that day Kamohoalii, the King of Hana, died, being choked and strangled to death by the fish. Thus the words of Aiai, the son of Ku-ula, proved true.

By the death of the King of Hana the revenge was complete. The evil-doer from Molokai, and those who obeyed the King's orders on the day Ku-ula's house was fired, met retribution, and Aiai thus won a victory over all his father's enemies.

After living for a time at Hana Aiai left that place and went among the different islands of the group establishing fishing ko’as (ko’a aina aumakua). He was the first to measure the depth of the sea to locate these fishing ko’as for the deep sea fishermen who go out in their canoes, and the names of many of these ko’as located around the different islands are well known.

XX: This Land is the Sea's

XX: THIS LAND IS THE SEA'S
TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY
TRANSLATED FROM MOKE MANU BY THOS. G. THRUM

IT is stated in the history of Kaopulupulu that he was famed among the kahunas of the island of Oahu for his power and wisdom in the exercise of his profession, and was known throughout the land as a leader among the priests. His place of residence was at Waimea, between Koolauloa and Waialua, Oahu. There he married, and there was born to him a son whom he named Kahulupue, and whom he instructed during his youth in all priestly vocations.

In after years when Kumahana, brother of Kahahana of Maui, became the governing chief (alii aimoku) of Oahu, Kahulupue was chosen by him as his priest. This chief did evil unto his subjects, seizing their property and beheading and maiming many with the leiomano (shark's tooth weapon) and pahoa (dagger), without provocation, so that he became a reproach to his people. From such treatment Kahulupue endeavored to dissuade him, assuring him that such a course would fail to win their support and obedience, whereas the supplying of food and fish, with covering

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for the body, and malos, would insure their affectionate regard. The day of the people was near, for the time of conflict was approaching when he would meet the enemy. But these counsels of Kahulupue were disregarded, so he returned to his father at Waimea.

Not long thereafter this chief Kumahana was cast out and rejected by the lesser chiefs and people, and under cover of night he escaped by canoe to Molokai, where he was ignored and became lost to further history in consequence of his wrong-doings.

When Kahekili, King of Maui, heard of the stealthy flight of the governing chief of Oahu, he placed the young prince Kahahana, his foster-son, as ruler over Oahu in the place of his deposed relative, Kumahana. This occurred about the year 1773, and Kahahana took with him as his intimate friend and companion one Alapai. Kahahana chose as his place of residence the shade of the kou and cocoanut trees of Ulukou, Waikiki, where also gathered together the chiefs of the island to discuss and consider questions of state.

The new ruler being of fine and stalwart form and handsome appearance, the chiefs and common people maintained that his fame in this respect induced a celebrated chieftainess of Kauai, named Kekuapoi, to voyage hither. Her history, it is said, showed that she alone excelled in maiden charm and beauty; she was handsome beyond all other chiefesses from Hawaii to Kauai, as "the third brightness of the sun" (he ekolu ula o ka la). In consequence, Kahahana took her as his wife, she being own sister to Kekuamanoha.

At this time the thought occurred to the King to

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inquire through the chiefs of Oahu of the whereabouts of Kaopulupulu, the celebrated priest, of whom he had heard through Kahekili, King of Maui. In reply to this inquiry of Kahahana, the chiefs told him that his place of residence was at Waimea, whereupon a messenger was sent to bid him come up by order of the King. When the messenger reached Kaopulupulu he delivered the royal order. Upon the priest hearing this word of the King he assented thereto, with this reply to the messenger: "You return first and tell him that on the morning after the fourteenth night of the moon (po o akua), I will reach the place of the King."

At the end of the conference the messenger returned and stood before Kahahana and revealed the words of Kaopulupulu; and the King waited for the time of his arrival.

It is true, Kaopulupulu made careful preparation for his future. Toward the time of his departure he was engaged in considering the good or evil of his approaching journey by the casting of lots, according to the rites of his profession. He foresaw thereby the purpose of the King in summoning him to dwell at court. He therefore admonished his son to attend to all the rites and duties of the priesthood as he had been taught, and to care for his mother and relatives.

At early dawn Kaopulupulu arose and partook of food till satisfied, after which he prepared himself for the journey before him. After he had given his farewell greetings to his household he seized his bundle and, taking a cocoanut fan in his hand, set out toward Punanue, where was a temple (heiau) for priests only,

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called Kahokuwelowelo. This was crown land at Waialua in ancient times. Entering the temple he prayed for success in his journey, after which he proceeded along the plains of Lauhulu till reaching the Anahulu stream, thence by Kemoo to Kukaniloko, the shelter of whose prominent rock the chiefesses of Oahu were wont to choose for their place of confinement.

Leaving this place he came to Kalakoa, where Kekiopilo the prophet priest lived and died, and the scene of his vision at high noon when he prophesied of the coming of foreigners with a strange language. Here he stopped and rested with some of the people, and ate food with them, after which he journeyed on by way of Waipio by the ancient path of that time till he passed Ewa and reached Kapukaki.

The sun was well up when he reached the water of Lapakea, so he hastened his steps in ascending Kauwalua, at Moanalua, and paused not till he came to the mouth of the Apuakehau stream at Waikiki. Proceeding along the sand at this place he was discerned by the retainers of the King and greeted with the shout, "Here comes the priest Kaopulupulu."

When the King heard this he was exceedingly pleased (pihoihoi loa) at the time, and on the priest's meeting with King Kahahana he welcomed Kaopulupulu with loud rejoicing.

Without delay the King set apart a house wherein to meet and discuss with the priest those things he had in mind, and in the consideration of questions from first to last, Kaopulupulu replied with great wisdom in accordance with his knowledge of his profession.

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[paragraph continues] At this time of their conference he sat within the doorway of the house, and the sun was near its setting. As he turned to observe this he gazed out into the sky and noticing the gathering short clouds (ao poko) in the heavens, he exclaimed:

"O heaven, the road is broad for the King, it is full of chiefs and people; narrow is my path, that of the kahuna; you will not be able to find it, O King. Even now the short clouds reveal to me the manner of your reign; it will not be many days. Should you heed my words, O King, you will live to gray hair. But you will be the king to slay me and my child."

At these words of the priest the King meditated seriously for some time, then spoke as follows: "Why should my days be short, and why should your death be by me, the King?"

Kaopulupulu replied: "O King, let us look into the future. Should you die, O King, the lands will be desolate; but for me, the kahuna, the name will live on from one generation to another; but my death will be before thine, and when I am up on the heaven-feared altar then my words will gnaw thee, O King, and the rains and the sun will bear witness."

These courageous words of Kaopulupulu, spoken in the presence of Kahahana without fear, and regardless of the dignity and majesty of the King, were uttered because of the certainty that the time would come when his words would be carried into effect. The King remained quiet without saying a word, keeping his thoughts to himself.

After this conference the King took Kaopulupulu

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to be his priest, and in course of time he became also an intimate companion, in constant attendance upon the King, and counselled him in the care of his subjects, old and young, in all that pertained to their welfare. The King regarded his words, and in their I circuit of the island together they found the people contented and holding their ruler in high esteem. But at the end of three years the King attempted some wrong to certain of his subjects like unto that of his deposed predecessor. The priest remonstrated with him continually, but he would not regard his counsel; therefore, Kaopulupulu left King Kahahana and returned to his land at Waimea and at once tattooed his knees. This was done as a sign that the King had turned a deaf ear to his admonitions.

When several days had passed, rumors among certain people of Waialua reached the priest that he was to be summoned to appear before the King in consequence of this act, which had greatly angered his august lord. Kahahana had gone to reside at Waianae, and from there shortly afterward he sent messengers to fetch Kaopulupulu and his son Kahulupue from Waimea.

In the early morning of the day of the messenger's arrival, a rainbow stood directly in the doorway of Kaopulupulu's house, and he asked of his god its meaning; but his prayer was broken (ua haki ka pule). This boded him ill; therefore he called to his son to stand in prayer; but the result was the same. Then he said, "This augurs of the day of death; see! the rising up of,a man in the pass of Hapuu, putting on

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his kapa with its knot fastening on the left side of the neck, which means that he is bringing a death message."

Shortly after the priest had ended these words a man was indeed seen approaching along the mountain pass, with his kapa as indicated; and he came and stood before the door of their house and delivered the order of the King for them to go to Waianae, both him and his son.

The priest replied: "Return you first; we will follow later," and the messenger obeyed. When he had departed Kaopulupulu recalled to his son the words he had spoken before the advent of the messenger, and said: "Oh, where are you, my child? Go clothe the body; put on the malo; eat of the food till satisfied, and we will go as commanded by the King; but this journey will result in placing us on the altar (kau i ka lele). Fear not death. The name of an idler, if he be beaten to death, is not passed on to distinction."

At the end of these words of his father, Kahulupue wept for love of his relatives, though his father bid him to weep not for his family, because he, Kaopulupulu, saw the end that would befall the King, Kahahana, and his court of chiefs and retainers. Even at this time the voices of distress were heard among his family and their tears flowed, but Kaopulupulu looked on unmoved by their cries.

He then arose and, with his son, gave farewell greetings to their household, and set forth. In journeying they passed through Waialua, resting in the house of

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a kamaaina at Kawaihapai. In passing the night at this place Kahulupue slept not, but went out to examine the fishing canoes of that neighborhood. Finding a large one suitable for a voyage, he returned and awoke his father, that they might flee together that night to Kauai and dwell on the knoll of Kalalea. But Kaopulupulu declined the idea of flight. In the morning, ascending a hill, they turned and looked back over the sea-spray of Waialua to the swimming halas of Kahuku beyond. Love for the place of his birth so overcame Kaopulupulu for a time that his tears flowed for that he should see it no more.

Then they proceeded on their way till, passing Kaena Point, they reached the temple of Puaakanoe. At this sacred boundary Kaopulupulu said to his son, "Let us swim in the sea and touch along the coast of Makua." At one of their resting-places, journeying thus, he said, with direct truthfulness, as his words proved: "Where are you, my son? For this drenching of the high priests by the sea, seized will be the sacred lands (moo-kapu) from Waianae to Kualoa by the chief from the east."

As they were talking they beheld the King's men, approaching along the sand of Makua, and shortly afterward these men came before them and seized them and tied their hands behind their backs and took them to the place of King Kahahana at Puukea, Waianae, and put them, father and son, in a new grass hut unfinished of its ridge thatch, and tied them, the one to the end post (pouhana) and the other to the, corner post (poumanu) of the house.

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At the time of the imprisonment of the priest and his son in this new house Kaopulupulu spake aloud, without fear of dire consequences, so that the King and all his men heard him, as follows: "Here I am with my son in this new unfinished house; so will be unfinished the reign of the King that slays us." At this saying Kahahana, the King, was very angry.

Throughout that day and the night following, till the sun was high with warmth, the King was directing his soldiers to seize Kahulupue first and put him to death. Obeying the orders of the King, they took Kahulupue just outside of the house and stabbed at his eyes with laumake spears and stoned him with stones before the eyes of his father, with merciless cruelty. These things, though done by the soldiers, were dodged by Kahulupue, and the priest, seeing the King had no thought of regard for his child, spoke up with priestly authority, as follows: "Be strong of breath, my son, till the body touch the water, for the land indeed is the sea's."

When Kahulupue heard the voice of his father telling him to flee to the sea, he turned toward the shore in obedience to these last words to him, because of the attack by the soldiers of the King. As he ran, he was struck in the back by a spear, but he persevered and leaped into the sea at Malae and was drowned, his blood discoloring the water. His dead body was taken and placed up in the temple at Puehuehu. After the kapu days therefore the King, with his chiefs and soldiers, moved to Puuloa, Ewa, bringing with them the priest Kaopulupulu, and after some days

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he was brought before the King by the soldiers, and without groans for his injuries was slain in the King's presence. But he spoke fearlessly of the vengeance that would fall upon the King in consequence of his death, and during their murderous attack upon him proclaimed with his dying breath: "You, O King, that kill me here at Puuloa, the time is near when a direct death will be yours. Above here in this land, and the spot where my lifeless body will be borne and placed high on the altar for my flesh to decay and slip to the earth, shall be the burial place of chiefs and people hereafter, and it shall be called 'the royal sand of the mistaken'; there will you be placed in the temple." At the end of these words of Kaopulupulu his spirit took flight, and his body was left for mockery and abuse, as had been that of his son in the sea of Malae, at Waianae.

After a while the body of the priest was placed on a double canoe and brought to Waikiki and placed high in the cocoanut trees at Kukaeunahi, the place of the temple, for several ten-day periods (he mau anahulu) without decomposition and falling off of the flesh to the sands of Waikiki.

When King Kahekili of Maui heard of the death of the priest Kaopulupulu by Kahahana, he sent some of his men thither by canoe, who landed at Waimanalo, Koolau, where, as spies, they learned from the people respecting Kaopulupulu and his death, with that of his son; therefore they returned and told the King the truth of these reports, at which the affection of Kahekili welled up for the dead priest, and he condemned

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the King he had established. Coming with an army from Maui, he landed at Waikiki without meeting Kahahana, and took back the government of Oahu under his own kingship. The chiefs and people of Oahu all joined under Kahekili, for Kahahana had been a chief of wrong-doing. This was the first sea of Kaopulupulu in accordance with his prophetic utterance to his son, "This land is the sea's."

Upon the arrival here at Oahu of Kahekili, Kahahana fled, with his wife Kekuapoi, and friend Alapai, and hid in the shrubbery of the hills. They went to Aliomanu, Moanalua, to a place called Kinimakalehua; then moved along to Keanapuaa and Kepookala, at the lochs of Puuloa, and from there to upper Waipio; thence to Wahiawa, Helemano, and on to Lihue; thence they came to Poohilo, at Honouliuli, where they first showed themselves to the people and submitted themselves to their care.

While they were living there, report thereof was made to Kahekili, the King, who thereupon sent Kekuamanoha, elder brother of Kekuapoi, the wife of Kahahana, with men in double canoes from Waikiki, landing first at Kupahu, Hanapouli, Waipio, with instructions to capture and put to death Kahahana, as also his friend Alapai, but to save alive Kekuapoi. When the canoes touched at Hanapouli, they proceeded thence to Waikele and Hoaeae, and from there to Poohilo, Honouliuli, where they met in conference with Kahahana and his party. At the close of the day Kekuamanoha sought by enticing words to induce his brother-in-law to go up with him and see the father

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[paragraph continues] King and be assured of no death condemnation, and by skilled flattery he induced Kahahana to consent to his proposition; whereupon preparation was made for the return. On the following morning, coming along and reaching the plains of Hoaeae, they fell upon and slew Kahahana and Alapai there, and bore their lifeless bodies to Halaulani, Waipio, where they were placed in the canoes and brought up to Waikiki and placed up in the cocoanut trees by King Kahekili and his priests from Maui, as Kaopulupulu had been. Thus was fulfilled the famous saying of the Oahu priest in all its truthfulness.

According to the writings of S. M. Kamakau and David Malo, recognized authorities, the thought of Kaopulupulu as expressed to his son Kahulupue, "This land is the sea's," was in keeping with the famous prophetic vision of Kekiopilo that "the foreigners possess the land," as the people of Hawaii now realize. The weighty thought of this narration and the application of the saying of Kaopulupulu to this time of enlightenment are frequent with certain leaders of thought among the people, as shown in their papers.

XIX: Battle of the Owls

XIX: BATTLE OF THE OWLS
JOS. M. POEPOE

THE following is a fair specimen of the animal myths current in ancient Hawaii, and illustrates the place held by the owl in Hawaiian mythology.

There lived a man named Kapoi, at Kahehuna, in Honolulu, who went one day to Kewalo to get some thatching for his house. On his way back he found some owl's eggs, which he gathered together and brought home with him. In the evening he wrapped them in ti leaves and was about to roast them in hot ashes, when an owl perched on the fence which surrounded his house and called out to him, "O Kapoi, give me my eggs!"

Kapoi asked the owl, "How many eggs had you?"

"Seven eggs," replied the owl.

Kapoi then said, "Well, I wish to roast these eggs for my supper."

The owl asked the second time for its eggs, and was answered by Kapoi in the same manner. Then said the owl, "O heartless Kapoi! why don't you take pity on me? Give me my eggs."

Kapoi then told the owl to come and take them. The owl, having got the eggs, told Kapoi to build up a heiau, or temple, and instructed him to make an

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altar and call the temple by the name of Manua. Kapoi built the temple as directed; set kapu days for its dedication, and placed the customary sacrifice on the altar.

News spread to the hearing of Kakuihewa, who was then King of Oahu, living at the time at Waikiki, that a certain man had kapued certain days for his heiau, and had already dedicated it. This King had made a law that whoever among his people should erect a heiau and kapu the same before the King had his temple kapued, that man should pay the penalty of death. Kapoi was thereupon seized, by the King's orders, and led to the heiau of Kupalaha, at Waikiki.

That same day, the owl that had told Kapoi to erect a temple gathered all the owls from Lanai, Maui, Molokai, and Hawaii to one place at Kalapueo. 1 All those from the Koolau districts were assembled at Kanoniakapueo, 2 and those from Kauai and Niihau at Pueohulunui, near Moanalua.

It was decided by the King that Kapoi should be put to death on the day of Kane. 3 When that day came, at daybreak the owls left their places of rendezvous and covered the whole sky over Honolulu; and as the King's servants seized Kapoi to put him to death, the owls flew at them, pecking them with their beaks and scratching them with their claws. Then and there was fought the battle between Kakuihewa's people and the owls. At last the owls conquered, and

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[paragraph continues] Kapoi was released, the King acknowledging that his Akua (god) was a powerful one. From that time the owl has been recognized as one of the many deities venerated by the Hawaiian people.
Footnotes

201:1 Situate beyond Diamond Head.

201:2 In Nuuanu Valley.

201:3 When the moon is twenty-seven days old.

XVIII: Kaliuwaa

XVIII: KALIUWAA
SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA
FROM "THE HAWAIIAN SPECTATOR"

A FEW miles east of Laie, on the windward side of the island of Oahu, are situated the valley and falls of Kaliuwaa, noted as one of the most beautiful and romantic spots of the island, and famed in tradition as possessing more than local interest.

The valley runs back some two miles, terminating abruptly at the foot of the precipitous chain of mountains which runs nearly the whole length of the windward side of Oahu, except for a narrow gorge which affords a channel for a fine brook that descends with considerable regularity to a level with the sea. Leaving his horse at the termination of the valley and entering this narrow pass of not over fifty or sixty feet in width, the traveller winds his way along, crossing and recrossing the stream several times, till he seems to be entering into the very mountain. The walls on each side are of solid rock, from two hundred to three hundred, and in some places four hundred feet high, directly overhead, leaving but a narrow strip of sky visible.

Following up the stream for about a quarter of a

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mile, one's attention is directed by the guide to a curiosity called by the natives a waa (canoe). Turning to the right, one follows up a dry channel of what once must have been a considerable stream, to the distance of fifty yards from the present stream. Here one is stopped by a wall of solid rock rising perpendicularly before one to the height of some two hundred feet, and down which the whole stream must have descended in a beautiful fall. This perpendicular wall is worn in by the former action of the water in the shape of a gouge, and in the most perfect manner; and as one looks upon it in all its grandeur, but without the presence of the cause by which it was formed, he can scarcely divest his mind of the impression that he is gazing upon some stupendous work of art.

Returning to the present brook, we again pursued our way toward the fall, but had not advanced far before we arrived at another, on the left hand side of the brook, similar in many respects, but much larger and higher than the one above mentioned. The forming agent cannot be mistaken, when a careful survey is made of either of these stupendous perpendicular troughs. The span is considerably wider at the bottom than at the top, this result being produced by the spreading of the sheet of water as it was precipitated from the dizzy height above. The breadth of this one is about twenty feet at the bottom, and its depth about fourteen feet. But its depth and span gradually diminish from the bottom to the top, and the rock is worn as smooth as if chiselled by the hand of an artist. Moss and small plants have sprung out from the little

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soil that has accumulated in the crevices, but not enough to conceal the rock from observation. It would be an object worth the toil to discover what has turned the stream from its original channel.

Leaving this singular curiosity, we pursued our way a few yards farther, when we arrived at the fall. This is from eighty to one hundred feet high, and the water is compressed into a very narrow space just where it breaks forth from the rock above. It is quite a pretty sheet of water when the stream is high. We learned from the natives that there are two falls above this, both of which are shut out from the view from below, by a sudden turn in the course of the stream. The perpendicular height of each is said to be much greater than of the one we saw. The upper one is visible from the road on the seashore, which is more than two miles distant, and, judging from information obtained, must be between two and three hundred feet high. The impossibility of climbing the perpendicular banks from below deprived us of the pleasure of farther ascending the stream toward its source. This can be done only by commencing at the plain and following up one of the lateral ridges. This would itself be a laborious and fatiguing task, as the way would be obstructed by a thick growth of trees and tangled underbrush.

The path leading to this fall is full of interest to any one who loves to study nature. From where we leave our horses at the head of the valley and commence entering the mountain, every step presents new and peculiar beauties. The most luxuriant verdure

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clothes the ground, and in some places the beautifully burnished leaves of the ohia, or native apple-tree (Eugenia malaccensis), almost exclude the few rays of light that find their way down into this secluded nook. A little farther on, and the graceful bamboo sends up its slender stalk to a great height, mingling its dark, glossy foliage with the silvery leaves of the kukui, or candle-nut (Aleurites moluccana); these together form a striking contrast to the black walls which rise in such sullen grandeur on each side.

Nor is the beauty of the spot confined to the luxuriant verdure, or the stupendous walls and beetling crags. The stream itself is beautiful. From the basin at the falls to the lowest point at which we observed it, every succeeding step presents a delightful change. Here, its partially confined waters burst forth with considerable force, and struggle on among the opposing rocks for some distance; there, collected in a little basin, its limpid waves, pure as the drops of dew from the womb of the morning, circle round in ceaseless eddies, until they get within the influence of the downward current, when away they whirl, with a gurgling, happy sound, as if joyous at being released from their temporary confinement. Again, an aged kukui, whose trunk is white with the moss of accumulated years, throws his broad boughs far over the stream that nourishes his vigorous roots, casting a meridian shadow upon the surface of the water, which is reflected back with singular distinctness from its mirrored bosom.

To every other gratification must be added the incomparable fragrance of the fresh wood, in perpetual

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life and vigor, which presents a freshness truly grateful to the senses. But it is in vain to think of conveying an adequate idea of a scene where the sublime is mingled with the beautiful, and the bold and striking with the delicate and sensitive; where every sense is gratified, the mind calmed, and the whole soul delighted.

Famed as this spot is for its natural scenic attractions, intimated in the foregoing description, its claim of distinction with Hawaiians is indelibly fixed by the traditions of ancient times, the narration of which, at this point, will assist the reader to understand the character of the native mind and throw some light also on the history of the Hawaiians.

Tradition in this locality deals largely with Kamapuaa, the famous demigod whose exploits figure prominently in the legends of the entire group. Summarized, the story is about as follows:

Kamapuaa, the fabulous being referred to, seems, according to the tradition, to have possessed the power of transforming himself into a hog, in which capacity he committed all manner of depredations upon the possessions of his neighbors. He having stolen some fowls belonging to Olopana, who was the King of Oahu, the latter, who was then living at Kaneohe, sent some of his men to secure the thief. They succeeded in capturing him, and having tied him fast with cords, were bearing him in triumph to the King, when, thinking they had carried the joke far enough, he burst the bands with which he was bound, and killed all the men except one, whom he permitted to

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convey the tidings to the King. This defeat so enraged the monarch that he determined to go in person with all his force, and either destroy his enemy, or drive him from his dominions. He accordingly, despising ease inglorious,

Waked up, with sound of conch and trumpet shell,
The well-tried warriors of his native dell,

at whose head he sought his waiting enemy. Success attending the King's attack, his foe was driven from the field with great loss, and betook himself to the gorge of Kaliuwaa, which leads to the falls. Here the King thought he had him safe; and one would think so too, to look at the immense precipices that rise on each side, and the falls in front. But the sequel will show that he had a slippery fellow to deal with, at least when he chose to assume the character of a swine; for, being pushed to the upper end of the gorge near the falls, and seeing no other way of escape, he suddenly transformed himself into a hog, and, rearing upon his hind legs and leaning his back against the perpendicular precipice, thus afforded a very comfortable ladder upon which the remnant of his army ascended and made their escape from the vengeance of the King. Possessing such powers, it is easy to see how he could follow the example of his soldiers and make his own escape. The smooth channels before described are said to have been made by him on these occasions; for he was more than once caught in the same predicament. Old natives still believe that they are the prints of his back; and they account for a very

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natural phenomenon, by bringing to their aid this most natural and foolish superstition.

Many objects in the neighborhood are identified with this remarkable personage, such as a large rock to which he was tied, a wide place in the brook where he used to drink, and a number of trees he is said to have planted. Many other things respecting him are current, but as they do not relate to the matter in hand, it will perhaps suffice to say, in conclusion, that tradition further asserts that Kamapuaa conquered the volcano, when Pele its goddess became his wife, and that they afterward lived together in harmony. That is the reason why there are no more islands formed, or very extensive eruptions in these later days, as boiling lava was the most potent weapon she used in fighting her enemies, throwing out such quantities as greatly to increase the size of the islands, and even to form new ones.

Visitors to the falls, even to this day, meet with evidences of the superstitious awe in which the locality is held by the natives. A party who recently visited the spot states that when they reached the falls they were instructed to make an offering to the presiding goddess. This was done in true Hawaiian style; they built a tiny pile of stones on one or two large leaves, and so made themselves safe from falling stones, which otherwise would assuredly have struck them.

XVII: Ai Kanaka

XVII: AI KANAKA
A LEGEND OF MOLOKAI
REV. A. O. FORBES

ON the leeward side of the island of Molokai, a little to the east of Kaluaaha lies the beautiful valley of Mapulehu, at the mouth of which is located the heiau, or temple, of Iliiliopae, which was erected by direction of Ku-pa, the Moi, to look directly out upon the harbor of Ai-Kanaka, now known as Pukoo. At the time of its construction, centuries ago, Kupa was the Moi, or sovereign, of the district embracing the Ahupuaas, or land divisions, of Mapulehu and Kaluaaha, and he had his residence in this heiau which was built by him and famed as the largest throughout the whole Hawaiian group.

Kupa had a priest named Kamalo, who resided at Kaluaaha. This priest had two boys, embodiments of mischief, who one day while the King was absent on a fishing expedition, took the opportunity to visit his house at the heiau. Finding there the pahu kaeke 1

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belonging to the temple, they commenced drumming on it.

Some evil-minded persons heard Kamalo's boys drumming on the Kaeke and immediately went and told Kupa that the priest's children were reviling him in the grossest manner on his own drum. This so enraged the King that he ordered his servants to put them to death. Forthwith they were seized and murdered; whereupon Kamalo, their father, set about to secure revenge on the King.

Taking with him a black pig as a present, he started forth to enlist the sympathy and services of the celebrated seer, or wizard, Lanikaula, living some twelve miles distant at the eastern end of Molokai. On the way thither, at the village of Honouli, Kamalo met a man the lower half of whose body had been bitten off by a shark, and who promised to avenge him provided he would slay some man and bring him the lower half of his body to replace his own. But Kamalo, putting no credence in such an offer, pressed on to the sacred grove of Lanikaula. Upon arrival there Lanikaula listened to his grievances but could do nothing for him. He directed him, however, to another prophet, named Kaneakama, at the west end of the island, forty miles distant. Poor Kamalo picked up his pig and travelled back again, past his own home, down the coast to Palaau. Meeting with Kaneakama the prophet directed him to the heiau of Puukahi, at the foot of the pali, or precipice, of Kalaupapa, on the

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windward side of the island, where he would find the priest Kahiwakaapuu, who was a kahu, or steward, of Kauhuhu, the shark god. Once more the poor man shouldered his pig, wended his way up the long ascent of the hills of Kalae to the pali of Kalaupapa, descending which he presented himself before Kahiwakaapuu, and pleaded his cause. He was again directed to go still farther along the windward side of the island till he should come to the Ana puhi (eel's cave), a singular cavern at sea level in the bold cliffs between the valleys of Waikolu and Pelekunu, where Kauhuhu, the shark god, dwelt, and to him he must apply. Upon this away went Kamalo and his pig. Arriving at the cave, he found there Waka and Moo, two kahus of the shark god. "Keep off! Keep off!" they shouted. "This place is kapu. No man can enter here, on penalty of death."

"Death or life," answered he, "it is all the same to me if I can only gain my revenge for my poor boys who have been killed." He then related his story, and his wanderings, adding that he had come to make his appeal to Kauhuhu and cared not for his own life.

"Well," said they to him, "Kauhuhu is away now fishing, but if he finds you here when he returns, our lives as well as yours will pay the forfeit. However, we will see what we can do to help you. We must hide you hereabouts, somewhere, and when he returns trust to circumstances to accomplish your purpose."

But they could find no place to hide him where he would be secure from the search of the god, except the rubbish pile where the offal and scrapings of taro were

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thrown. They therefore thrust him and his pig into the rubbish heap and covered them over with the taro peelings, enjoining him to keep perfectly still, and watch till he should see eight heavy breakers roll in successively from the sea. He then would know that Kauhuhu was returning from his fishing expedition.

Accordingly, after waiting a while, the eight heavy rollers appeared, breaking successively against the rocks; and sure enough, as the eighth dissolved into foam, the great shark god came ashore. Immediately assuming human form, he began snuffing about the place, and addressing Waka and Moo, his kahus, said to them, "There is a man here." They strenuously denied the charge and protested against the possibility of their allowing such a desecration of the premises. But he was not satisfied. He insisted that there was a man somewhere about, saying, "I smell him, and if I find him you are dead men; if not, you escape." He examined the premises over and over again, never suspecting the rubbish heap, and was about giving up the search when, unfortunately, Kamalo's pig sent forth a squeal which revealed the poor fellow's hiding-place.

Now came the dread moment. The enraged Kauhuhu seized Kamalo with both hands and, lifting him up with the intention of swallowing him, according to his shark instinct, had already inserted the victim's head and shoulders into his mouth before he could speak.

"O Kauhuhu, before you eat me, hear my petition; then do as you like."

"Well for you that you spoke as you did,"

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answered Kauhuhu, setting him down again on the ground. "Now, what have you to say? Be quick about it."

Kamalo then rehearsed his grievances and his travels in search for revenge, and presented his pig to the god.

Compassion arose in the breast of Kauhuhu, and he said, "Had you come for any other purpose I would have eaten you, but as your cause is a sacred one I espouse it, and will revenge it on Kupa the King. You must, however, do all that I tell you. Return to the heiau of Puukahi, at the foot of the pali, and take the priest Kahiwakaapuu on your back, and carry him up the pali over to the other side of the island, all the way to your home at Kaluaaha. Erect a sacred fence all around your dwelling-place, and surround it with the sacred flags of white kapa. Collect black hogs by the lau (four hundred), red fish by the lau, white fowls by the lau, and bide my coming. Wait and watch till you see a small cloud the size of a man's hand arise, white as snow, over the island of Lanai. That cloud will enlarge as it makes its way across the channel against the wind until it rests on the mountain peaks of Molokai back of Mapulehu Valley. Then a rainbow will span the valley from side to side, whereby will know that I am there, and that your time of revenge has come. Go now, and remember that you are the only man who ever ventured into the sacred precincts of the great Kauhuhu and returned alive."

Kamalo returned with a joyful heart and performed all that had been commanded him. He built the sacred fence around his dwelling; surrounded the

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inclosure with sacred flags of white kapa; gathered together black hogs, red fish, and white fowls, each by the lau, as directed, with other articles sacred to the gods, such as cocoanuts and white kapas, and then sat himself down to watch for the promised signs of his revenge. Day after day passed until they multiplied into weeks, and the weeks began to run into months.

Finally, one day, the promised sign appeared. The snow white speck of cloud, no bigger than a man's hand, arose over the mountains of Lanai and made its way across the stormy channel in the face of the opposing gale, increasing as it came, until it settled in a majestic mass on the mountains at the head of Mapulehu Valley. Then appeared a splendid rainbow, proudly over-arching the valley, its ends resting on the high lands on either side. The wind began to blow; the rain began to pour, and shortly a furious storm came down the doomed valley, filling its bed from side to side with a mad rushing torrent, which, sweeping everything before it, spread out upon the belt of lowlands at the mouth of the valley, overwhelming Kupa and all his people in one common ruin, and washing them all into the sea, where they were devoured by the sharks. All were destroyed except Kamalo and his family, who were safe within their sacred inclosure, which the flood dared not touch, though it spread terror and ruin on every side of them. Wherefore the harbor of Pukoo, where this terrible event occurred, was long known as Ai Kanaka (man eater), and it has passed into a proverb among the inhabitants of

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that region that "when the rainbow spans Mapulehu Valley, then look out for the Waiakoloa,"--a furious storm of rain and wind which sometimes comes suddenly down that valley.
Footnotes

186:1 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 p. 187 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.